---------------------------------------- ---------------------- ,transcriber's note3 ,this e,book contains the front matter from a combined edition of ,a ,short ,method of ,prayer and ,spiritual ,torrents1 but only contains the text of ,spiritual ,torrents4 ---------------------------------------- ---------------------- ,a ,,short ,,method ,,of ,,prayer and ,,spiritual ,,torrents4 ,,by ,j4 ,m4 ,b4 ,,de ,,la ,,mothe ,,guyon4 ,translated from the ,paris ,edition of #agij ,,by ,a4 ,w4 ,,marston4 ,,london3 ,,sampson ,,low1 ,,marston1 ,,low1 ,,searle1 ,,crown ,,buildings1 #ahh ,,fleet ,,street4 #ahge4 ,all rights reserved4 ,,printed ,,by ,,ballantyne ,,and ,,company ,,edinburgh ,,and ,,london ,,preface ,,to ,,the ,,english ,,protestant ,,edition4 ,some apology is perhaps needed when a ,protestant thus brings before ,protestant readers the works of a consistent ,roman ,catholic author4 ,the plea must be1 that the doctrine and experience described are essentially ,protestant2 and so far from their receiving the assent of the ,roman ,catholic ,church1 their author was persecuted for holding and disseminating them4 ,of the experience of ,madame ,guyon1 it should be borne in mind1 that though the glorious heights of communion with ,god to which she attained may be scaled by the feeblest of ,god's chosen ones1 yet it is by no means necessary that they should be reached by the same apparently arduous and protracted path along which she was led4 ,the ,torrents especially needs to be regarded rather as an account of the personal experience of the author1 than as the plan which ,god invariably1 or even usually1 adopts in bringing the soul into a state of union with ,himself4 ,it is true that1 in order that we may live unto righteousness1 we must be dead indeed unto sin2 and that there must be a crucifixion of self before the life of ,christ can be made manifest in us4 ,it is only when we can say1 ,i am crucified with ,christ1 that we are able to add1 ,nevertheless ,i live1 yet not ,i1 but ,christ liveth in me4 ,but it does not follow that this inward death must always be as lingering as in the case of ,madame ,guyon4 ,she tells us herself that the reason was1 that she was not wholly resigned to the ,divine will1 and willing to be deprived of the gifts of ,god1 that she might enjoy the possession of the ,giver4 ,this resistance to the will of ,god implies suffering on the part of the creature1 and chastisement on the part of ,god1 in order that ,he may subdue to ,himself what is not voluntarily yielded to ,him4 ,of the joy of a complete surrender to ,god1 it is not necessary to speak here3 thousands of ,god's children are realising its blessedness for themselves1 and proving that it is no hardship1 but a joy unspeakable1 to present themselves a living sacrifice to ,god1 to live no longer to themselves1 but to ,him that died for them1 and rose again4 ,a simple trust in a living1 personal ,saviour2 a putting away by ,his grace of all that is known to be in opposition to ,his will2 and an entire self-abandonment to ,him1 that ,his designs may be worked out in and through us2 such is the simple key to the hidden sanctuary of communion4 ,a ,,short ,,method ,,of ,,prayer4 ,,contents4 ,,chap4 ,,page ,i4 ,,prayer ,,possible ,,at ,,all ,,times1 ,,by ,,the ,,most ,,simple #a ,,ii4 ,,first ,,degree ,,of ,,prayer #f ,,iii4 ,,second ,,degree ,,of ,,prayer1 ,,called ,,here ,,the ,,prayer ,,of ,,simplicity #ac ,,iv4 ,,spiritual ,,dryness #af ,v4 ,,abandonment ,,to ,,god #ah ,,vi4 ,,suffering #ba ,,vii4 ,,mysteries #bc ,,viii4 ,,virtue #be ,,ix4 ,,perfect ,,conversion #bg ,x4 ,,higher ,,degree ,,of ,,prayer1 ,,that ,,of ,,the ,,simple ,,presence ,,of ,,god #cj ,,xi4 ,,rest ,,in ,,the ,,presence ,,of ,,god--,,inward ,,and ,,outward ,,silence #ce ,,xii4 ,,self-,,examination ,,and ,,confession #ci ,,xiii4 ,,reading ,,and ,,vocal ,,prayer #db ,,xiv4 ,,the ,,faults ,,and ,,temptations ,,of ,,this ,,degree #dd ,,xv4 ,,prayer ,,and ,,sacrifice ,,explained ,,by ,,the ,,similitude ,,of ,a ,,perfume #dg ,,xvi4 ,,this ,,state ,,not ,,one ,,of ,,idleness1 ,,but ,,of ,,action #ea ,,xvii4 ,,distinction ,,between ,,exterior ,,and ,,interior ,,actions #fc ,,xviii4 ,,exhortations ,,to ,,preachers #ga ,,xix4 ,,preparation ,,for ,,divine ,,union #gg ,,spiritual ,,torrents4 ,,contents4 ,,part ,i4 ,,chap4 ,,page ,i4 ,,the ,,different ,,ways ,,in ,,which ,,souls ,,are ,,led ,,to ,,seek ,,after ,,god #ia ,,ii4 ,,of ,,the ,,first ,,way1 ,,which ,,is ,,active ,,and ,,meditative #id ,,iii4 ,,of ,,the ,,second ,,way1 ,,which ,,is ,,the ,,passive ,,way ,,of ,,light #ajc ,,iv4 ,,of ,,the ,,third ,,way1 ,,which ,,is ,,the ,,passive ,,way ,,of ,,faith1 ,,and ,,of ,,its ,,first ,,degree #aaa ,v4 ,,imperfections ,,of ,,this ,,first ,,degree #abe ,,vi4 ,,second ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith #aci ,,vii4 ,,sect4 ,i4--,,commencement ,,of ,,the ,,third ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith--,,first ,,degree ,,of ,,the ,,spoliation ,,of ,,the ,,soul #aea ,,sect4 ,,ii4--,,second ,,degree ,,of ,,the ,,spoliation ,,of ,,the ,,soul #afd ,,sect4 ,,iii4--,,third ,,degree ,,of ,,spoliation #afi ,,sect4 ,,iv4--,,entrance ,,into ,,mystical ,,death #agi ,,viii4 ,,third ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith1 ,,in ,,its ,,consummation #ahe ,,ix4 ,,fourth ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith1 ,,which ,,is ,,the ,,commencement ,,of ,,the ,,divine ,,life #aic ,,part ,,ii4 ,i4 ,,more ,,particular ,,description ,,of ,,several ,,characteristics ,,of ,,the ,,resurrection ,,life #baa ,,ii4 ,,stability1 ,,experience1 ,,elevation1 ,,and ,,extreme ,,purity ,,of ,,the ,,abandoned ,,soul #bba ,,iii4 ,,perfect ,,union ,,or ,,deiformity #bcj ,,iv4 ,,actions ,,and ,,sufferings ,,of ,,those ,,in ,a ,,state ,,of ,,union ,,with ,,god #bci ,,spiritual ,,torrents4 ,,by ,,madame ,j4 ,m4 ,b4 ,,de ,,la ,,mothe-,,guyon4 ,let judgment run down as waters2 and righteousness as a mighty stream4--,amos v4 #bd4 ,,spiritual ,,torrents4 ,,part ,i4 ,,chapter ,i4 ,,souls ,,under ,,divine ,,influence ,,are ,,impelled ,,to ,,seek ,,after ,,god1 ,,but ,,in ,,different ,,ways--,,reduced ,,to ,,three1 ,,and ,,explained ,,by ,a ,,similitude4 ,as soon as a soul is brought under divine influence1 and its return to ,god is true and sincere1 after the first cleansing which confession and contrition have effected1 ,god imparts to it a certain instinct to return to ,him in a most complete manner1 and to become united to ,him4 ,the soul feels then that it was not created for the amusements and trifles of the world1 but that it has a centre and an end1 to which it must be its aim to return1 and out of which it can never find true repose4 ,this instinct is very deeply implanted in the soul1 more or less in different cases1 according to the designs of ,god2 but all have a loving impatience to purify themselves1 and to adopt the necessary ways and means of returning to their source and origin1 like rivers1 which1 after leaving their source1 flow on continuously1 in order to precipitate themselves into the sea4 ,you will observe that some rivers move gravely and slowly1 and others with greater velocity2 but there are rivers and torrents which rush with frightful impetuosity1 and which nothing can arrest4 ,all the burdens which might be laid upon them1 and the obstructions which might be placed to impede their course1 would only serve to redouble their violence4 ,it is thus with souls4 ,some go on quietly towards perfection1 and never reach the sea1 or only very late1 contented to lose themselves in some stronger and more rapid river1 which carries them with itself into the sea4 ,others1 which form the second class1 flow on more vigorously and promptly than the first4 ,they even carry with them a number of rivulets2 but they are slow and idle in comparison with the last class1 which rush onward with so much impetuosity1 that they are utterly useless3 they are not available for navigation1 nor can any merchandise be trusted upon them1 except at certain parts and at certain times4 ,these are bold and mad rivers1 which dash against the rocks1 which terrify by their noise1 and which stop at nothing4 ,the second class are more agreeable and more useful2 their gravity is pleasing1 they are all laden with merchandise1 and we sail upon them without fear or peril4 ,let us look1 with divine aid1 at these three classes of persons1 under the three figures that ,i have proposed2 and we will commence with the first1 in order to conclude happily with the last4 ,,chapter ,,ii4 ,,of ,,the ,,first ,,way1 ,,which ,,is ,,active1 ,,and ,,of ,,meditation--,,what ,,it ,,is--,,its ,,weaknesses1 ,,habits1 ,,occupations1 ,,advantages1 ,,etc4--,,general ,,opinion--,,want ,,of ,,observation ,,the ,,cause ,,of ,,most ,,of ,,the ,,disputes ,,and ,,difficulties ,,which ,,have ,,arisen ,,upon ,,the ,,passive ,,way1 ,,and ,,the ,,absurd ,,objections ,,which ,,have ,,been ,,made ,,to ,,it--,,souls ,,for ,,meditation--,,they ,,should ,,be ,,led ,,to ,,it ,,through ,,the ,,affections--,,opinion ,,concerning ,,their ,,barrenness ,,and ,,powerlessness--,,spiritual ,,books ,,and ,,authors ,,on ,,the ,,inner ,,life1 ,,in ,,contrast ,,to ,,others--,,capacity ,,and ,,incapacity ,,of ,,souls--,,the ,,simple ,,are ,,better ,,than ,,the ,,great ,,reasoners4 ,the first class of souls are those who1 after their conversion1 give themselves up to meditation1 or even to works of charity4 ,they perform some exterior austerities2 endeavour1 little by little1 to purify themselves1 to rid themselves of certain notable sins1 and even of voluntary venial ones4 ,they endeavour1 with all their little strength1 to advance gradually1 but it is feebly and slowly4 ,as their source is not abundant1 the dryness sometimes causes delay4 ,there are even periods1 in times of aridity1 when they dry up altogether4 ,they do not cease to flow from the source1 but it is so feebly as to be barely perceptible4 ,these rivers carry little or no merchandise1 and1 therefore1 for the public need1 it must be taken to them4 ,it is necessary1 at the same time1 that art should assist nature1 and find the means of enlarging them1 either by canals1 or by the help of other rivers of the same kind1 which are joined together and united to it1 which rivers thus joined increase the body of water1 and1 helping each other1 put themselves in a condition to carry a few small boats1 not to the sea1 but to some of the chief rivers1 of which we shall speak later4 ,such beings have usually little depth of spiritual life4 ,they work outwardly1 and rarely quit their meditations1 so that they are not fit for great things4 ,in general they carry no merchandise--that is to say1 they can impart nothing to others2 and ,god seldom uses them1 unless it be to carry a few little boats--that is1 to minister to bodily necessities2 and in order to be used1 they must be discharged into the canals of sensible graces1 or united to some others in religion1 by which means several1 of medium grace1 manage to carry the small boat1 but not into the sea itself1 which is ,god3 into that they never enter in this life1 but only in the next4 ,it is not that souls are not sanctified in this way4 ,there are many people1 who pass for being very virtuous1 who never get beyond it1 ,god giving them lights conformed to their condition1 which are sometimes very beautiful1 and are the admiration of the religious world4 ,the most highly favoured of this class are diligent in the practice of virtue2 they devise thousands of holy inventions and practices to lead them to ,god1 and to enable them to abide in ,his presence2 but all is accomplished by their own efforts1 aided and supported by grace1 and their own works appear to exceed the work of ,god1 ,his work only concurring with theirs4 ,the spiritual life of this class only thrives in proportion to their work4 ,if this work be removed1 the progress of grace within them is arrested3 they resemble pumps1 which only yield water in proportion as they are agitated4 ,you will observe in them a great tendency to assist themselves by means of their natural sensibilities1 a vigorous activity1 a desire to be always doing something more and something new to promote their perfection1 and1 in their seasons of barrenness1 an anxiety to rid themselves of it4 ,they are subject to great variation3 sometimes they do wonders1 at other times they languish and decline4 ,they have no evenness of conduct1 because1 as the greater part of their religion is in these natural sensibilities1 whenever it happens that their sensibilities are dry1 either from want of work on their part1 or from a lack of correspondence on the part of ,god1 they fall into discouragement1 or else they redouble their efforts1 in the hope of recovering of themselves what they have lost4 ,they never possess1 like others1 a profound peace or calmness in the midst of distractions2 on the contrary1 they are always on the alert to struggle against them or to complain of them4 ,such minds must not be directed to passive devotion2 this would be to ruin them irrecoverably1 taking from them their means of access to ,god4 ,for as with a person who is compelled to travel1 and who has neither boat nor carriage1 nor any other alternative than that of going on foot1 if you remove his feet1 you place advancement beyond his reach2 so with these souls2 if you take away their works1 which are their feet1 they can never advance4 ,and ,i believe this to be the cause of the contests which now agitate the religious world4 ,those who are in the passive way1 conscious of the blessedness they experience in it1 would compel all to walk with them2 those1 on the contrary1 who are in what ,i have termed the state of meditation1 would confine all to their way1 which would involve inestimable loss4 ,what must be done then8 ,we must take the middle course1 and see for which of the two ways souls are fitted4 ,this may be known in some by the opposition they have to remaining at rest1 and allowing themselves to be led by the ,spirit of ,god2 by a confusion of faults and defects into which they fall without being conscious of them2 or1 if they are possessed of natural prudence1 by a certain skill in concealing their faults from others and from themselves2 by their adherence to their sentiments1 and by a number of other indications which cannot be explained4 ,the way to deliver them from such a state would be1 to lead them to live less in the intellect and more in the affections1 and if it be manifest that they are gradually substituting the one for the other1 it is a sign that a spiritual work is being carried on within them4 ,i am at a loss to understand why so loud a cry is raised against those books and writers that treat of the inner life4 ,i maintain that they can do no harm1 unless it be to some who are willing to lose themselves for the sake of their own pleasure1 to whom not only these things1 but everything else1 would be an injury3 like spiders1 which convert flowers into venom4 ,but they can do no injury to those humble souls who are desirous for perfection1 because it is impossible for any to understand them to whom the special light is not accorded2 and whatever others may read1 they cannot rightly understand those conditions which1 being beyond the range of imagination1 can be known only by experience4 ,perfection goes on with a steady advancement corresponding to the progress of the inner life4 ,not that there are no persons advanced in sanctification who have faults in appearance even greater than those of others1 but they are not the same either as to their nature or their quality4 ,the second reason why ,i say that such books can do no harm is1 that they demand so much natural death1 so much breaking off1 so many things to be conquered and destroyed1 that no one would ever have strength for the undertaking without sincerity of purpose2 or even if any one undertook it1 it would only produce the effect of meditation1 which is to endeavour to destroy itself4 ,as for those who wish to lead others in their groove1 and not in ,god's1 and to place limits to their further advancement--as for those1 ,i say1 who know but one way1 and would have all the world to walk in it1 the evils which they bring upon others are irremediable1 for they keep them all their lives stopping at certain things which hinder ,god from blessing them infinitely4 ,it seems to me that we must act in the divine life as in a school4 ,the scholars are not kept always in the same class1 but are passed on to others more advanced4 ,o human science6 you are so little worth1 and yet with you men do not fail to take every precaution6 ,o science mysterious and divine6 you are so great and so necessary2 and yet they neglect you1 they limit you1 they contract you1 they do violence to you6 ,oh1 will there never be a school of religion6 ,alas6 by wishing to make it a study1 man has marred it4 ,he has sought to give rules and limits to the ,spirit of ,god1 who is without limit4 ,o poor powerless souls6 you are better fitted to answer ,god's purposes1 and1 if you are faithful1 your devotion will be more pleasing to ,him1 than that of those great intellects which make prayer a study rather than a devotion4 ,more than this1 ,i say that such souls as these1 who appear so powerless and so incapable1 are worthy of consideration1 provided they only knock at the door1 and wait with a humble patience until it be opened to them4 ,those persons of great intellect and subtle understanding1 who cannot remain a moment in silence before ,god1 who make a continual ,babel1 who are so well able to give an account of their devotion in all its parts1 who go through it always according to their own will1 and with the same method1 who exercise themselves as they will on any subject which suggests itself to them1 who are so well satisfied with themselves and their light1 who expatiate upon the preparation and the methods for prayer1 will make but little advance in it2 and after ten or twenty years of this exercise1 will always remain the same4 ,alas6 when it is a question of loving a miserable creature1 do they use a method for that8 ,the most ignorant in such a matter are the most skilful4 ,it is the same1 and yet very different1 with divine love4 ,therefore1 if one who has never known such religion comes to you to learn it1 teach him to love ,god much1 and to let himself go with a perfect abandonment into love1 and he will soon know it4 ,if it be a nature slow to love1 let him do his best1 and wait in patience till love itself make itself beloved in its own way1 and not in yours4 ,,chapter ,,iii4 ,,of ,,the ,,second ,,way ,,of ,,the ,,return ,,of ,,the ,,soul ,,to ,,god1 ,,which ,,is ,,the ,,passive ,,way1 ,,but ,,one ,,of ,,light1 ,,and ,,of ,,two ,,kinds ,,of ,,introduction ,,to ,,it--,,description ,,of ,,this ,,class1 ,,and ,,of ,,their ,,striking ,,advantages--,,various ,,necessary ,,precautions ,,and ,,observations ,,concerning ,,this ,,class1 ,,their ,,conduct1 ,,perfections1 ,,imperfections1 ,,and ,,experiences4 ,the second class are like those large rivers which move with a slow and steady course4 ,they flow with pomp and majesty2 their course is direct and easily followed2 they are charged with merchandise1 and can go on to the sea without mingling with other rivers2 but they are late in reaching it1 being grave and slow4 ,there are even some who never reach it at all1 and these1 for the most part1 lose themselves in other larger rivers1 or else turn aside to some arm of the sea4 ,many of these rivers serve to carry merchandise1 and are heavily laden with it4 ,they may be kept back by sluices1 and turned off at certain points4 ,such are the souls in the passive way of sight4 ,their strength is very abundant2 they are laden with gifts1 and graces1 and celestial favours2 they are the admiration of their generation2 and numbers of saints who shine as stars in the ,church have never passed this limit4 ,this class is composed of two kinds4 ,the first commenced in the ordinary way1 and have afterwards been drawn to passive contemplation4 ,the others have been1 as it were1 taken by surprise2 they have been seized by the heart1 and they feel themselves loving without having learned to know the object of their love4 ,for there is this difference between divine and human love1 that the latter supposes a previous acquaintance with its object1 because1 as it is outside of it1 the senses must be taken to it1 and the senses can only be taken to it because it is communicated to them3 the eyes see and the heart loves4 ,it is not so with divine love4 ,god1 having an absolute power over the heart of man1 and being its origin and its end1 it is not necessary that ,he should make known to it what ,he is4 ,he takes it by assault1 without giving it battle4 ,the heart is powerless to resist ,him1 even though ,he may not use an absolute and violent authority1 unless it be in some cases where ,he permits it to be so1 in order to manifest ,his power4 ,he takes hearts1 then1 in this way1 making them burn in a moment2 but usually ,he gives them flashes of light which dazzle them1 and lift them nearer to ,himself4 ,these persons appear much greater than those of whom ,i shall speak later1 to those who are not possessed of a divine discernment1 for they attain outwardly to a high degree of perfection1 ,god eminently elevating their natural capacity1 and replenishing it in an extraordinary manner2 and yet they are never really brought to a state of annihilation to self1 and ,god does not usually so draw them out of their own being that they become lost in ,himself4 ,such characters as these are1 however1 the wonder and admiration of men4 ,god bestows on them gifts upon gifts1 graces upon graces1 visions1 revelations1 inward voices1 ecstasies1 ravishments1 c4 ,it seems as though ,god's only care was to enrich and beautify them1 and to communicate to them ,his secrets4 ,all joys are theirs4 ,this does not imply that they bear no heavy crosses1 no fierce temptations3 these are the shadows which cause their virtues to shine with greater brilliancy2 for these temptations are thrust back vigorously1 the crosses are borne bravely2 they even desire more of them3 they are all flame and fire1 enthusiasm and love4 ,god uses them to accomplish great things1 and it seems as though they only need to desire a thing in order to receive it from ,god1 ,he finding ,his delight in satisfying all their desires and doing all their will4 ,yet in the same path there are various degrees of progression1 and some attain a far higher standard of perfection than others2 their danger lies in fixing their thoughts upon what ,god has done for them1 thus stopping at the gifts1 instead of being led through them to the ,giver4 ,the design of ,god in the bestowal of ,his grace1 and in the profusion with which ,he gives it1 is to bring them nearer to ,himself2 but they make use of it for an utterly different end3 they rest in it1 reflect upon it1 look at it1 and appropriate it2 and hence arise vanity1 complaisance1 self-esteem1 the preference of themselves to others1 and often the destruction of religious life4 ,these people are admirable1 in themselves considered2 and sometimes by a special grace they are made very helpful to others1 particularly if they have been brought from great depths of sin4 ,but usually they are less fitted to lead others than those who come after2 for being near to ,god themselves1 they have a horror of sin1 and often a shrinking from sinners1 and never having experienced the miseries they see in others1 they are astonished1 and unable to render either help or advice4 ,they expect too great perfection1 and do not lead on to it little by little1 and if they meet with weak ones1 they do not aid them in proportion to their own advancement1 or in accordance with ,god's designs1 but often even seek to avoid them4 ,they find it difficult to converse with those who have not reached their own level1 preferring a solitary life to all the ministry of love4 ,if such persons were heard in conversation by those not divinely enlightened1 they would be believed equal to the last class1 or even more advanced4 ,they make use of the same terms--of ,,death1 ,,loss ,,of ,,self1 ,,annihilation1 c42 and it is quite true that they do die in their own way1 that they are annihilated and lose themselves1 for often their natural sensibilities are lost or suspended in their seasons of devotion2 they even lose the habit of making use of them4 ,thus these souls are passive1 but they have light1 and love1 and strength in themselves2 they like to retain something of their own1 it may be even their virtues1 but in so delicate a form that only the ,divine eye can detect it4 ,such as these are so laden with merchandise that their course is very slow4 ,what must be done with them1 then1 to lead them out of this way8 ,there is a more safe and certain path for them1 even that of faith3 they need to be led from the sensible to the supernatural1 from that which is known and perceived to the very deep1 yet very safe1 darkness of faith4 ,it is useless to endeavour to ascertain whether these things be of ,god or not1 since they must be surpassed2 for if they are of ,god1 they will be carried on by ,him1 if only we abandon ourselves to ,him2 and if they are not of ,god1 we shall not be deceived by them1 if we do not stay at them4 ,this class of people find far greater difficulty in entering the way of faith than the first1 for as what they already possess is so great1 and so evidently from ,god1 they will not believe that there is anything higher in the ,church of ,god4 ,therefore they cling to it4 ,o ,god6 how many spiritual possessions there are which appear great virtues to those who are not divinely enlightened1 and which appear great and dangerous defects to those who are so6 ,for those in this way regard as virtues what others look upon as subtle faults2 and even the light to see them in their true colours is not given to them4 ,these people have rules and regulations for their obedience1 which are marked by prudence2 they are strong and vigorous1 though they appear dead4 ,they are indeed dead as to their own wants1 but not as to their foundation4 ,such souls as these often possess an inner silence1 certain sinkings into ,god1 which they distinguish and express well2 but they have not that secret longing to be nothing1 like the last class4 ,it is true they desire to be nothing by a certain perceptible annihilation1 a deep humility1 an abasement under the immense weight of ,god's greatness4 ,all this is an annihilation in which they dwell without being annihilated4 ,they have the feeling of annihilation without the reality1 for the soul is still sustained by its feelings1 and this state is more satisfactory to it than any other1 for it gives more assurance4 ,this class usually are only brought into ,god by death1 unless it be some privileged ones1 whom ,god designs to be the lights of ,his ,church1 or whom ,he designs to sanctify more eminently2 and such ,he robs by degrees of all their riches4 ,but as there are few sufficiently courageous to be willing1 after so much blessedness1 to lose it all1 few pass this point1 ,god's intention perhaps being that they should not pass it1 and that1 as in the ,father's house there are many mansions1 they should only occupy this one4 ,let us leave the causes with ,god4 ,,chapter ,,iv4 ,,of ,,the ,,third ,,way ,,of ,,return ,,to ,,god1 ,,which ,,is ,,the ,,passive ,,way ,,of ,,faith1 ,,and ,,of ,,its ,,first ,,degree--,,description ,,of ,,this ,,way ,,under ,,the ,,similitude ,,of ,a ,,torrent--,,propensity ,,of ,,the ,,soul ,,towards ,,god--,,its ,,properties1 ,,obstacles1 ,,and ,,effects ,,explained ,,by ,,the ,,similitude ,,of ,,fire--,,what ,,befalls ,,the ,,soul ,,called ,,to ,,walk ,,in ,,the ,,passive ,,way ,,of ,,faith--,,description ,,of ,,the ,,first ,,degree ,,of ,,this ,,third ,,way1 ,,and ,,of ,,the ,,state ,,of ,,the ,,soul ,,in ,,it--,,the ,,rest ,,it ,,finds ,,in ,,it ,,would ,,be ,,hurtful ,,if ,,god ,,did ,,not ,,draw ,,it ,,out ,,of ,,it1 ,,in ,,order ,,to ,,further ,,its ,,advancement4 ,what shall we say of the souls in this third way1 unless it be that they resemble ,,torrents which rise in high mountains8 ,they have their source in ,god ,himself1 and they have not a moment's rest until they are lost in ,him4 ,nothing stops them1 and no burdens are laid upon them4 ,they rush on with a rapidity which alarms even the most confident4 ,these torrents flow without order1 here and there1 wherever they can find a passage1 having neither regular beds nor an orderly course4 ,they sometimes become muddy by passing through ground which is not firm1 and which they bear away with them by their rapidity4 ,sometimes they appear to be irrecoverably lost1 then they reappear for a time1 but it is only to precipitate themselves in another abyss1 still deeper than the former one4 ,it is the sport of these torrents to show themselves1 to lose themselves1 and to break themselves upon the rocks4 ,their course is so rapid as to be undiscernible2 but finally1 after many precipices and abysses1 after having been dashed against rocks1 and many times lost and found again1 they reach the sea1 where they are lost to be found no more4 ,and there1 however poor1 mean1 useless1 destitute of merchandise the poor torrent may have been1 it is wonderfully enriched1 for it is not rich with its own riches1 like other rivers1 which only bear a certain amount of merchandise or certain rarities1 but it is rich with the riches of the sea itself4 ,it bears on its bosom the largest vessels2 it is the sea which bears them1 and yet it is the river1 because the river1 being lost in the sea1 has become one with it4 ,it is to be remarked1 that the river or torrent thus precipitated into the sea does not lose its nature1 although it is so changed and lost as not to be recognised4 ,it will always remain what it was1 yet its identity is lost1 not as to reality1 but as to quality2 for it so takes the properties of salt water1 that it has nothing peculiar to itself1 and the more it loses itself and remains in the sea1 the more it exchanges its own nature for that of the sea4 ,for what1 then1 is not this poor torrent fitted8 ,its capacity is unlimited1 since it is the same as that of the sea2 it is capable of enriching the whole earth4 ,o happy loss6 who can set thee forth8 ,who can describe the gain which has been made by this useless and good-for-nothing river1 despised and looked upon as a mad thing1 on which the smallest boat could not be trusted1 because1 not being able to restrain itself1 it would have dragged the boat with it4 ,what do you say of the fate of this torrent1 ,o great rivers6 which flow with such majesty1 which are the delight and admiration of the world1 and glory in the quantity of merchandise spread out upon you8 ,the fate of this poor torrent1 which you regard with contempt1 or at best with compassion1 what has it become8 ,what use can it serve now1 or rather1 what use can it not serve8 ,what does it lack8 ,you are now its servants1 since the riches which you possess are only the overflow of its abundance1 or a fresh supply which you are carrying to it4 ,but before speaking of the happiness of a soul thus lost in ,god1 we must begin with its origin and go on by degrees4 ,the soul1 as we have said1 having proceeded from ,god1 has a continual propensity to return to ,him1 because1 as ,he is its origin1 ,he is also its final end4 ,its course would be interminable if it were not arrested or interrupted by sin and unbelief4 ,therefore the heart of man is perpetually in motion1 and can find no rest till it returns to its origin and its centre1 which is ,god3 like fire1 which1 being removed from its sphere1 is in continual agitation1 and does not rest till it has returned to it1 and then1 by a miracle of nature1 this element1 so active itself as to consume everything by its activity1 is at perfect rest4 ,o poor soul who are seeking happiness in this life6 you will never find it out of ,god4 ,seek to return to ,him3 there all your longings and troubles1 your agitations and anxieties1 will be reduced to perfect rest4 ,it is to be remarked1 that in proportion as fire approaches its centre1 it always approaches rest1 although its swiftness increases4 ,it is the same with the soul3 as soon as sin ceases to hold it back1 it seeks indefatigably to find ,god2 and if it were not for sin1 nothing could impede its course1 which would be so speedy1 that it would soon attain its end4 ,but it is also true that1 in proportion as it approaches ,god1 its speed is augmented1 and at the same time becomes more peaceful2 for the rest1 or rather the peace1 since it is not at rest1 but is pursuing a peaceful course1 increases so that its peace redoubles its speed1 and its speed increases its peace4 ,the hindrances1 then1 arise from sins and imperfections1 which arrest for a time the course of the soul1 more or less1 according to the magnitude of the fault4 ,then the soul is conscious of its activity1 as though when fire was going on towards its centre1 it encountered obstacles1 such as pieces of wood or straw3 it would resume its former activity in order to consume these obstacles or barriers1 and the greater the obstacle the more its activity would increase4 ,if it were a piece of wood1 a longer and stronger activity would be needed to consume it2 but if it were only a straw1 it would be burned up in a moment1 and would but very slightly impede its course4 ,you will notice that the obstacles which the fire would encounter would only impart to it a fresh stimulus to surmount all which prevented its union with its centre2 again1 it is to be remarked1 that the more obstacles the fire might encounter1 and the more considerable they might be1 the more they would retard its course2 and if it were continually meeting with fresh ones1 it would be kept back1 and prevented from returning whence it came4 ,we know by experience1 that if we continually add fuel to fire1 we shall keep it down1 and prevent its rising4 ,it is the same with the souls of men4 ,their instincts and natural propensities lead them towards ,god4 ,they would advance incessantly1 were it not for the hindrances they meet4 ,these hindrances are sins and imperfections1 which prove the greater obstacles in the way of their return to ,god1 according as they are serious and lasting2 so that if they continue in sin1 they will never reach their end4 ,those1 therefore1 who have not sinned so grossly as others1 should advance much more rapidly4 ,this usually is the case1 and yet it seems as though ,god took pleasure in making grace abound where sin has most abounded 7,rom4 v4 #bj74 ,i believe that one of the reasons of this1 to be found in those who have not grossly sinned1 is their estimation of their own righteousness1 and this is an obstacle more difficult to surmount then even the grossest sins1 because we cannot have so great an attachment to sins which are so hideous in themselves1 as we have to our own righteousness2 and ,god1 who will not do violence to liberty1 leaves such hearts to enjoy their holiness at their own pleasure1 while ,he finds ,his delight in purifying the most miserable4 ,and in order to accomplish ,his purpose1 ,he sends a stronger and fiercer fire1 which consumes those gross sins more easily than a slower fire consumes smaller obstacles4 ,it even seems as though ,god loved to set up ,his throne in these criminal hearts1 in order to manifest ,his power1 and to show how ,he can restore the disfigured soul to its original condition1 and even make it more beautiful than it was before it fell4 ,those then who have greatly sinned1 and for whom ,i now write1 are conscious of a great fire consuming all their sins and hindrances2 they often find their course impeded by besetting sins1 but this fire consumes them again and again1 till they are completely subdued4 ,and as the fire thus goes on consuming1 the obstacles are more and more easily surmounted1 so that at last they are no more than straws1 which1 far from impeding its course1 only make it burn the more fiercely4 ,let us then take the soul in its original condition1 and follow it through its various stages1 if ,god1 who inspires these thoughts1 which only occur to me as ,i write1 wills that we should do so4 ,as ,god's design for the soul is that it should be lost in ,himself1 in a manner unknown to ordinary ,christians1 ,he begins ,his work by imparting to it a sense of its distance from ,him4 ,as soon as it has perceived and felt this distance1 the natural inclination which it has to return to its source1 and which has been1 as it were1 deadened by sin1 is revived4 ,then the soul experiences true sorrow for sin1 and is painfully conscious of the evil which is caused by this separation from ,god4 ,this sentiment thus implanted in the soul leads it to seek the means of ridding itself of this trouble1 and of entering into a certain rest which it sees from afar1 but which only redoubles its anxiety1 and increases its desire to pursue it until it finds it4 ,some of those who are thus exercised1 having never been taught that they must seek to have ,god within them1 and not expect to find ,him in outward righteousness1 give themselves up to meditation1 and seek without what can only be found within4 ,this meditation1 in which they seldom succeed1 because ,god1 who has better things in store for them1 does not permit them to find any rest in such an experience1 only serves to increase their longing2 for their wound is at the heart1 and they apply the plaster externally1 which does but foster the disease1 instead of healing it4 ,they struggle a long time with this exercise1 and their struggling does but increase their powerlessness2 and unless ,god1 who ,himself assumes the charge of them1 sends some messenger to show them a different way1 they will lose their time1 and will lose it just so long as they remain unaided4 ,but ,god1 who is abundant in goodness1 does not fail to send them help1 though it may be but passing and temporary4 ,as soon1 then1 as they are taught that they cannot advance because their wound is an internal one1 and they are seeking to heal it by external applications2 when they are led to seek in the depths of their own hearts what they have sought in vain out of themselves2 then they find1 with an astonishment which overwhelms them1 that they have within them a treasure which they have been seeking far off4 ,then they rejoice in their new liberty2 they marvel that prayer is no longer a burden1 and that the more they retire within themselves1 the more they taste of a certain mysterious something which ravishes them and carries them away1 and they would wish ever to love thus1 and thus to be buried within themselves4 ,yet what they experience1 delightful as it may appear1 does not stop them1 if they are to be led into pure faith1 but leads them to follow after something more1 which they have not yet known4 ,they are now all ardour and love4 ,they seem already to be in ,paradise2 for what they possess within themselves is infinitely sweeter than all the joys of earth3 these they can leave without pain2 they would leave the whole world to enjoy for one hour their present experience4 ,they find that prayer has become their continual attitude2 their love increases day by day1 so that their one desire is always to love and never to be interrupted4 ,and as they are not now strong enough to be undisturbed by conversation1 they shun and fear it2 they love to be alone1 and to enjoy the caresses of their ,beloved4 ,they have within themselves a ,counsellor1 who lets them find no pleasure in earthly things1 and who does not suffer them to commit a single fault1 without making them feel by ,his coldness how much sin is displeasing to ,him4 ,this coldness of ,god1 in times of transgression1 is to them the most terrible chastisement4 ,it seems as though ,god's only care were to correct and reprove them1 and ,his one purpose to perfect them4 ,it is a surprise to themselves and to others that they change more in a month by this way1 and even in a day1 than in several years by the other4 ,o ,god6 it belongs only to ,thee to correct and to purify the hearts of ,thy children6 ,god has yet another means of chastising the soul1 when it is further advanced in the divine life1 by making ,himself more fully known to it after it falls2 then the poor soul is covered with confusion2 it would rather bear the most severe chastisement than this goodness of ,god after it has sinned4 ,these persons are now so full of their own feelings that they want to impart them to others2 they long to teach the whole world to love ,god2 their sentiments towards ,him are so deep1 so pure1 and so disinterested1 that those who hear them speak1 if they are not divinely enlightened1 believe them to have attained the height of perfection4 ,they are fruitful in good works2 there is no reasoning here1 nothing but a deep and burning love4 ,the soul feels itself seized and held fast by a divine force which ravishes and consumes it4 ,it is like intoxicated persons1 who are so possessed with wine that they do not know what they are doing1 and are no longer masters of themselves4 ,if such as these try to read1 the book falls from their hands1 and a single line suffices them2 they can hardly get through a page in a whole day1 however assiduously they may devote themselves to it1 for a single word from ,god awakens that secret instinct which animates and fires them1 so that love closes both their mouth and their eyes4 ,they cannot utter verbal prayers1 being unable to pronounce them4 ,a heart which is unaccustomed to this does not know what it means2 for it has never experienced anything like it before1 and it does not understand why it cannot pray1 and yet it cannot resist the power which overcomes it4 ,it cannot be troubled1 nor be fearful of doing wrong1 for ,he who holds it bound does not permit it either to doubt that it is ,he who thus holds it1 or to strive against it1 for if it makes an effort to pray1 it feels that ,he who possesses it closes its lips1 and compels it1 by a sweet and loving violence1 to be silent4 ,not that the creature cannot resist and speak by an effort1 but besides doing violence to himself he loses this divine peace1 and feels that he is becoming dry3 he must allow himself to be moved upon by ,god at ,his will1 and not in his own way4 ,the soul in this state imagines itself to be in an inward silence1 because its working is so gentle1 so easy1 and so quiet that it does not perceive it4 ,it believes itself to have reached the summit of perfection1 and it sees nothing before it but enjoyment of the wealth it possesses4 ,these ,christians1 so ardent and so desirous after ,god1 begin to rest in their condition1 and gradually and insensibly to lose the loving activity in seeking after ,god which formerly characterised them1 being satisfied with their joy which they substituted for ,god ,himself2 and this rest would be to them an irreparable loss1 if ,god1 in ,his infinite goodness1 did not draw them out of this state to lead them into one more advanced4 ,but before speaking of it1 let us look at the imperfections of this stage4 ,,chapter ,v4 ,,imperfections1 ,,interior ,,and ,,exterior1 ,,of ,,this ,,first ,,degree--,,mistakes ,,that ,,are ,,made ,,in ,,it--,,its ,,passivity--,,spiritual ,,dryness1 ,,mingled ,,with ,a ,,tender ,,but ,,self-,,interested ,,love1 ,,which ,,needs ,,the ,,experience ,,and ,,purifications ,,of ,,the ,,following ,,degree4 ,the soul in the degree of which ,i have just spoken can and does make great advances1 going from love to love1 and from cross to cross2 but it falls so frequently1 and is so selfish1 that it may be said to move only at a snail's pace1 although it appears to itself and to others to progress infinitely4 ,the torrent is now in a flat country1 and has not yet found the slope of the mountain down which it may precipitate itself1 and take a course which is never to be stopped4 ,the faults of those in this degree are a certain self-esteem1 more hidden and deeply rooted than it was before they had received these graces and favours from ,god2 a certain secret contempt for others whom they see so far behind themselves1 and a certain hardness for sin and sinners2 a zeal of ,st ,john before the descent of the ,holy ,ghost1 when he wanted to call down fire from heaven upon the ,samaritans to consume them2 a certain confidence in their own safety and virtue2 a secret pride1 which causes them to grieve specially over the faults which they commit in public3 they appropriate the gifts of ,god1 and treat them as though they were their own3 they forget weakness and poverty in the strength which they possess2 so that they lose all self-distrust4 ,though all this and much more is to be found in persons in this degree1 they are themselves unconscious of it2 but these faults will make themselves known in time4 ,the grace which they feel so strongly in themselves being an assurance to them that they have nothing to fear1 they allow themselves to speak without being divinely commissioned4 ,they are anxious to communicate what they feel to every one else4 ,it is true that they are of use to others1 for their burning words take hold of the hearts of those who hear them2 but apart from the fact that they cannot do the good they would do1 if ,god would have them impart to others what they have received1 they are giving out of their necessity and not of their abundance2 so that they exhaust themselves2 as you have seen several pools of water under a fountain4 ,the fountain alone gives out of its abundance1 and the pools only send into each other of the fulness which is communicated to them2 but if the fountain be closed or turned aside1 and the pools cease to overflow1 then as they are cut off from the source1 they dry up4 ,this is precisely what happens to those in this degree4 ,they want to be constantly sending out their waters1 and it is not till late that they perceive that the water which they had was only for themselves1 and that they are not in a state to communicate it1 because they are not connected with the source4 ,they are like bottles of scent which are left open3 they find so much sweetness in the odour which they emit that they do not perceive the loss they themselves sustain4 ,yet they appear to practise virtue without any effort1 since they are occupied only with a general love1 without reason or motive4 ,if you ask them what they do during the day1 they will tell you that they love2 but if you ask why they love1 they will tell you that they do not know2 they only know that they love1 and that they burn with desire to suffer for the object of their love4 ,you may ask if it is not the sight of the sufferings of their ,beloved which inspires them with the longing to suffer with ,him1 but they will reply that the thought of ,his sufferings did not even enter their mind4 ,neither is it the desire to imitate the virtues which they see in ,him1 for they do not think of them1 nor the sight of ,his beauty which enraptures them1 for they do not look at it4 ,only they feel in the depths of their heart a deep wound1 yet so delightful that they rest in their pain1 and find their pleasure in their grief4 ,they believe now that they have arrived at the consummation of all1 for though they are full of the faults ,i have mentioned1 and many others yet more dangerous1 which are better perceived in the following degree than in this1 they rest in their fancied perfection1 and stopping at the means1 which they mistake for the end1 they would remain stationary1 if ,god did not bring the torrent1 which is now like a peaceful lake on a mountain-top1 to the brow of the hill in order to precipitate it1 and to start it on a course which will be more or less rapid according to the depth of its fall4 ,it appears to me that even the most advanced in this degree have a habit of concealing their faults1 both from themselves and others1 always finding excuses and extenuations2 not designedly1 but from a certain love of their own excellence1 and a habitual dissimulation under which they hide themselves4 ,the faults which cause them the deepest solicitude are those which are most apparent to others4 ,they have a hidden love of self1 stronger than ever1 an esteem for their own position1 a secret desire to attract attention1 an affected modesty1 a facility in judging others1 and a preference for private devotion rather than domestic duties1 which renders them the cause of many of the sins of those around them4 ,this is of great importance4 ,the soul1 feeling itself drawn so strongly and sweetly1 desires to be always alone and in prayer1 which gives rise to two evils--the first1 that in its seasons of greatest liberty it spends too much time in solitude2 the second1 that when its vigour of love is exhausted1 as it often is in this way1 it has not the same strength in times of dryness2 it finds it difficult to remain so long in prayer2 it readily shortens the time2 its thoughts wander to exterior objects2 then it is discouraged and cast down1 thinking that all is lost1 and does everything in its power to restore itself to the presence and favour of ,god4 ,but if such persons were strong enough to live an even life1 and not to seek to do more in seasons of abundance than in times of barrenness1 they would satisfy every one4 ,as it is1 they are troublesome to those around them1 to whom they cannot condescend1 making it a favour to lay themselves out for the satisfaction of others3 they preserve an austere silence when it is unnecessary1 and at other times talk incessantly of the things of ,god4 ,a wife has scruples about pleasing her husband1 entertaining him1 walking with him1 or seeking to amuse him1 but has none about speaking uselessly for two hours with religious devotees4 ,this is a horrible abuse4 ,we ought to be diligent in the discharge of all duties1 whatever their nature may be2 and even if they do cause us inconvenience1 we shall yet find great profit in doing this1 not perhaps in the way we imagine1 but in hastening the crucifixion of self4 ,it even seems as though our ,lord shows that such sacrifice is pleasing to ,him by the grace which ,he sheds upon it4 ,i knew a lady who1 when playing at cards with her husband in order to please him1 experienced such deep and intimate communion with ,god as she never felt in prayer1 and it was the same with everything she did at her husband's desire2 but if she neglected these things for others which she thought better1 she was conscious that she was not walking in the will of ,god4 ,this did not prevent her often committing faults1 because the attractions of meditation and the happiness of devotion1 which are preferred to these apparent losses of time1 insensibly draw the soul away1 and lead it to change its course1 and this by most people is looked upon as sanctity4 ,however1 those who are to be taught the way of faith are not suffered long to remain in these errors1 because1 as ,god designs to lead them on to better things1 ,he makes them conscious of their deficiency4 ,it often happens1 too1 that persons by means of this death to self1 and acting contrary to their natural inclinations1 feel themselves more strongly drawn to their inward rest2 for it is natural to man to desire most strongly what it is most difficult for him to obtain1 and to desire most intensely those things which he most earnestly resolves to avoid4 ,this difficulty of being able to enjoy only a partial rest increases the rest1 and causes them even in activity to feel themselves acted upon so powerfully that they seem to have two souls within them1 the inner one being infinitely stronger than the outer4 ,but if they leave their duties in order to give the time to devotion1 they will find it an empty form1 and all its joy will be lost4 ,by devotion ,i do not mean compulsory prayer1 which is gone through as a duty that must not be avoided2 neither do ,i understand by activity the labours of their own choice1 but those which come within the range of positive duty4 ,if they have spare time at their disposal1 by all means let them spend it in prayer2 nor must they lay upon themselves unnecessary burdens1 and call them obligations4 ,when the taste for meditation is very great1 the soul does not usually fall into these last-named errors1 but rather into the former one1 that of courting retirement4 ,i knew a person who spent more time in prayer when it was painful to her than when she felt it a delight1 struggling with the disinclination2 but this is injurious to the health1 because of the violence which it does to the senses and the understanding1 which being unable to concentrate themselves upon any one object1 and being deprived of the sweet communion which formerly held them in subjection to ,god1 endure such torment1 that the subject of it would rather suffer the greatest trial than the violence which is necessary to enable it to fix its thoughts on ,god4 ,the person to whom ,i alluded sometimes passed two or three hours successively in this painful devotion1 and she has assured me that the strangest austerities would have been delightful to her in comparison with the time thus spent4 ,but as a violence so strong as this in subjects so weak is calculated to ruin both body and mind1 ,i think it is better not in any way to regulate the time spent in prayer by our varying emotions4 ,this painful dryness of which ,i have spoken belongs only to the first degree of faith1 and is often the effect of exhaustion2 and yet those who have passed through it imagine themselves dead1 and write and speak of it as the most sorrowful part of the spiritual life4 ,it is true they have not known the contrary experience1 and often they have not the courage to pass through this1 for in this sorrow the soul is deserted by ,god1 who withdraws from it ,his sensible helps1 but it is nevertheless caused by the senses1 because1 being accustomed to see and to feel1 and never having experienced a similar privation1 they are in despair1 which however is not of long duration1 for the forces of the soul are not then in a state to bear for long such a pressure2 it will either go back to seek for spiritual food1 or else it will give all up4 ,this is why the ,lord does not fail to return3 sometimes ,he does not even suffer the prayer to cease before ,he reappears2 and if ,he does not return during the hour of prayer1 ,he comes in a more manifest way during the day4 ,it seems as though ,he repented of the suffering ,he has caused to the soul of ,his beloved1 or that ,he would pay back with usury what she has suffered for ,his love4 ,if this consolation last for many days1 it becomes painful4 ,she calls ,him sweet and cruel3 she asks ,him if ,he has only wounded her that she may die4 ,but this kind ,lover laughs at her pain1 and applies to the wound a balm so sweet1 that she could ask to be continually receiving fresh wounds1 that she might always find a new delight in a healing which not only restores her former health1 but imparts one yet more abundant4 ,hitherto it has only been a play of love1 to which the soul would easily become accustomed if her ,beloved did not change ,his conduct4 ,o poor hearts who complain of the flights of love6 ,you do not know that this is only a farce1 an attempt1 a specimen of what is to follow4 ,the hours of absence mark the days1 the weeks1 the months1 and the years4 ,you must learn to be generous at your own expense1 to suffer your ,beloved to come and go at ,his pleasure4 ,i seem to see these young brides4 ,they are at the height of grief when their ,beloved leaves them3 they mourn ,his absence as if it were death1 and endeavour1 as far as they can1 to prevent ,his departure4 ,this love appears deep and strong1 but it is not so by any means4 ,it is the pleasure they derive from the sight of their ,beloved which they mourn after4 ,it is their own satisfaction they seek1 for if it were the pleasure of their ,beloved1 they would rejoice in the pleasure which ,he found apart from them1 as much as in that which ,he found with them4 ,so it is self-interested love1 though it does not appear such to them2 on the contrary1 they believe that they only love ,him for what ,he is4 ,it is true1 poor souls1 you do love ,him for what ,he is1 but you love ,him because of the pleasure you find in what ,he is4 ,you reply that you are willing to suffer for your ,beloved4 ,true1 provided ,he will be the witness and the companion of your suffering4 ,you say you desire no recompense4 ,i agree2 but you do desire that ,he should know of your suffering1 and approve of it4 ,you want ,him to take pleasure in it4 ,is there anything more plausible than the desire that ,he for whom we suffer should know it1 and approve of it1 and take delight in it8 ,oh1 how much you are out in your reckoning6 ,your jealous ,lover will not permit you to enjoy the pleasure which you take in seeing ,his satisfaction with your sorrow4 ,you must suffer without ,his appearing to see it1 or to approve of it1 or to know it4 ,that would be too great a gratification4 ,what pain would we not suffer on such conditions6 ,what6 to know that our ,beloved sees our woes1 and takes an infinite pleasure in them6 ,this is too great a pleasure for a generous heart6 ,yet ,i am sure the greatest generosity of those in this degree never goes beyond this4 ,but to suffer without our ,beloved being aware of it1 when ,he seems to despise what we do to please ,him1 and to turn away from it2 to have only scorn for what formerly seemed to charm ,him2 to see ,him repay with a terrible coldness and distance what we do for ,his sake alone1 and with terrible flights all our pursuit of ,him2 to lose without complaint all that ,he had formerly given as pledges of ,his love1 and which we think we have repaid by our love1 our fidelity1 and our suffering2 not only uncomplainingly to suffer ourselves to be thus despoiled1 but to see others enriched with our spoils1 and nevertheless not to cease to do what would please our absent ,lover2 not to cease following after ,him2 and if by unfaithfulness or surprise we stop for a moment1 to redouble our speed1 without fearing or contemplating the precipices1 although we fall a thousand times1 till we are so weary that we lose our strength1 and die from continual fatigue2 when1 perhaps1 if our ,beloved turns and looks upon us1 ,his glance restores life by the exquisite pleasure it gives2 until at last ,he becomes so cruel that ,he lets us die for want of help3 all this1 ,i say1 belongs not to this state1 but to that which follows4 ,i must remark here1 that the degree of which ,i have been speaking is of very long duration1 at least unless ,god intends the soul to make great advances2 and many1 as ,i have said1 never pass it4 ,,chapter ,,vi4 ,,second ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith--,,short ,,description ,,of ,,this ,,degree--,,entrance ,,into ,,it ,,and ,,useless ,,efforts ,,to ,,avoid ,,it--,,gradations ,,and ,,advancements ,,in ,,this ,,degree1 ,,in ,,which ,,occur ,,frequent ,,manifestations ,,of ,,christ ,,to ,,the ,,soul--,,the ,,uses ,,and ,,abuses ,,which ,,it ,,makes ,,of ,,them1 ,,by ,,which ,,it ,,is ,,brought ,,to ,,mystical ,,death1 ,,or ,,to ,,the ,,third ,,degree ,,of ,,this ,,passive ,,way ,,of ,,faith4 ,the torrent having come to the brow of the hill1 enters at the same time into the second degree of the passive way of faith4 ,this soul1 which was so peacefully resting on the mountain-top1 had no thought of leaving it4 ,however1 for want of a declivity1 these waters of ,heaven by their stay upon earth were becoming tainted2 for there is this difference between stagnant waters which have no outlet1 and those which are in motion and have an outlet1 that the first1 with the exception of the sea1 and those large lakes which resemble it1 grow putrid1 and their want of motion causes their destruction4 ,but when1 after leaving their source1 they have an easy outlet1 the more rapidly they flow1 the more they are preserved4 ,you will remember ,i remarked before of this soul1 that as soon as ,god imparted to it the gift of passive faith1 ,he gave it at the same time an instinct to seek after ,him as its centre2 but in its unfaithfulness it stifles by its repose this instinct to seek ,god1 and would remain stationary1 if ,god did not revive this instinct by bringing it to the edge of the mountain1 whence it is compelled to precipitate itself4 ,at first it is sensible that it has lost that calmness which it expected to retain for ever4 ,its waters1 formerly so tranquil1 begin to be noisy4 ,a tumult is seen in its waves2 they run and dash over4 ,but where do they run8 ,alas6 as they imagine1 it is to their own destruction4 ,if it were in their power to desire anything1 they would wish to restrain themselves1 and return to their former calm4 ,but this is impossible4 ,the declivity is found2 they must be precipitated from slope to slope4 ,it is no longer a question of abyss or of loss4 ,the water1 that is the soul1 always reappears1 and is never lost in this degree4 ,it is embroiled and precipitated2 one wave follows another1 and the other takes it up and crashes it by its precipitation4 ,yet this water finds on the slope of the mountain certain flat places where it takes a little relaxation4 ,it delights in the clearness of its waters2 and it sees that its falls1 its course1 this breaking of its waves upon the rocks1 have served to render it more pure4 ,it finds itself delivered from its noise and storms1 and thinks it has now found its resting-place2 and it believes this the more readily because it cannot doubt that the state through which it has just passed has greatly purified it1 for it sees that its waters are clearer1 and it no longer perceives the disagreeable odour which certain stagnant parts had given to it on the top of the mountain2 it has even acquired a certain insight into its own condition2 it has seen by the troubled state of its passions 7the waves7 that they were not lost1 but only asleep4 ,as when it was descending the mountain1 on its way to this level1 it thought it was losing its way1 and had no hope of recovering its lost peace1 so now that it no longer hears the dash of its waves1 that it finds itself flowing calmly and pleasantly along the sand1 it forgets its former trouble1 and never imagines there will be a return of it3 it sees that it has acquired fresh purity1 and does not fear that it will again become soiled2 for here it is not stagnant1 but flows as gently and brightly as possible4 ,ah1 poor torrent6 ,you think you have found your resting-place1 and are firmly established in it6 ,you begin to delight in your waters4 ,the swans glide upon them1 and rejoice in their beauty4 ,but what is your surprise while1 as you are flowing along so happily1 you suddenly encounter a steeper slope1 longer and more dangerous than the first6 ,then the torrent recommences its tumult4 ,formerly it was only a moderate noise2 now it is insupportable4 ,it descends with a crash and a roar greater than ever4 ,it can hardly be said to have a bed1 for it falls from rock to rock1 and dashes down without order or reason2 it alarms every one by its noise2 all fear to approach it4 ,ah1 poor torrent6 what will you do8 ,you drag away in your fury all that comes in your way2 you feel nothing but the declivity down which you are hurried1 and you think you are lost4 ,nay1 do not fear2 you are not lost1 but the time of your happiness is not yet come4 ,there must be many more disturbances and losses before then2 you have but just commenced your course4 ,at last this dashing torrent feels that it has gained the foot of the mountain and another level spot4 ,it resumes its former calm1 and even a deeper one2 and after having passed it may be years in these changes1 it enters the third degree1 before speaking of which ,i will touch upon the condition of those who enter it1 and the first steps in it4 ,the soul having passed some time in the tranquillity of which we have spoken1 which it imagines it has secured for ever1 and having1 as it supposes1 acquired all the virtues in their full extent1 believing all its passions to be dead2 when it is expecting to enjoy with the greatest safety a happiness it has no fear of losing1 is astonished to find that1 instead of mounting higher1 or at least remaining in its present position1 it comes to the slope of the mountain4 ,it begins1 to its amazement1 to be sensible of an inclination for the things it had given up4 ,it sees its deep calm suddenly disturbed2 distractions come in crowds1 one upon another2 the soul finds only stones in its path1 dryness and aridity4 ,a feeling of distaste comes into prayer4 ,its passions1 which it thought were dead1 but which were only asleep1 all revive4 ,it is completely astonished at this change4 ,it would like either to return to the top of the mountain1 or at least to remain where it is2 but this cannot be4 ,the declivity is found1 and the soul must fall 7not into sin1 but into a privation of the previous degree and of feeling74 ,it does its best to rise after it falls2 it does all in its power to restrain itself1 and to cling to some devotional exercise2 it makes an effort to recover its former peace2 it seeks solitude in the hope of recovering it4 ,but its labour is in vain4 ,it resigns itself to suffer its dejection1 and hates the sin which has occasioned it4 ,it longs to put things right1 but can find no means of doing it2 the torrent must go on its way2 it drags with it all that is opposed to it4 ,then1 seeing that it no longer finds support in ,god1 it seeks it in the creature2 but it finds none2 and its unfaithfulness only increases its apprehension4 ,at last1 the poor bride1 not knowing what to do1 weeping everywhere the loss of her ,beloved1 is filled with astonishment when ,he again reveals ,himself to her4 ,at first she is charmed at the sight1 as she feared she had lost ,him for ever4 ,she is all the more happy1 because she finds that ,he has brought with ,him new wealth1 a new purity1 a great distrust of self4 ,she has no longer the desire to stop1 as she formerly had2 she goes on continuously1 but peacefully and gently1 and yet she has fears lest her peace should be disturbed4 ,she trembles lest she should again lose the treasure which is all the dearer to her because she had been so sensible of its loss4 ,she is afraid she may displease ,him1 and that ,he will leave her again4 ,she tries to be more faithful to ,him1 and not to make an end of the means4 ,however1 this repose carries away the soul1 ravishes it1 and renders it idle4 ,it cannot help being sensible of its peace1 and it desires to be always alone4 ,it has again acquired a spiritual greediness4 ,to rob it of solitude is to rob it of life4 ,it is still more selfish than before1 what it possesses being more delightful4 ,it seems to be in a new rest4 ,it is going along calmly1 when all at once it comes to another descent1 steeper and longer than the former one4 ,it is suddenly seized with a fresh surprise2 it endeavours to hold itself back1 but in vain2 it must fall2 it must dash on from rock to rock4 ,it is astonished to find that it has lost its love for prayer and devotion4 ,it does violence to itself by continuing in it4 ,it finds only death at every step4 ,that which formerly revived it is now the cause of its death4 ,its peace has gone1 and has left a trouble and agitation stronger than ever1 caused as much by the passions1 which revive 7though against its will7 with the more strength as they appeared the more extinct1 as by crosses1 which increase outwardly1 and which it has no strength to bear4 ,it arms itself with patience2 it weeps1 groans1 and is troubled4 ,the ,bride complains that her ,beloved has forsaken her2 but her complaints are unheeded4 ,life has become death to her4 ,all that is good she finds difficult1 but has an inclination towards evil which draws her away4 ,but she can find no rest in the creature1 having tasted of the ,creator4 ,she dashes on more vehemently2 and the steeper the rocks1 and the greater the obstacles which oppose her course1 the more she redoubles her speed4 ,she is like the dove from the ark1 which1 finding no rest for the sole of its foot1 was obliged to return4 ,but alas6 what could the poor dove have done if1 when it desired to re-enter the ark1 ,noah had not put out his hand to take it in8 ,it could only have fluttered round about the ark1 seeking rest but finding none4 ,so this poor dove flutters round the ark till the ,divine ,noah1 having compassion on her distress1 opens the door and receives her to ,himself4 ,oh1 wonderful and loving invention of the goodness of ,god6 ,he only eludes the search of the soul to make it flee more quickly to ,him4 ,he hides ,himself that ,he may be sought after4 ,he apparently lets her fall1 that ,he may have the joy of sustaining her and raising her up4 ,oh1 strong and vigorous ones1 who have never experienced these artifices of love1 these apparent jealousies1 these flights1 lovely to the soul which has passed them1 but terrible to those who experience them6 ,you1 ,i say1 who do not know these flights of love1 because you are satisfied with the abiding presence of your ,beloved2 or1 if ,he hide ,himself1 it is for so short a time that you cannot judge of the joy of ,his presence by the pain of a long absence2 you have never experienced your weakness1 and your need of ,his help2 but those who are thus forsaken learn to lean no longer on themselves1 but only on the ,beloved4 ,his rigours have rendered ,his gentleness the more needful for them4 ,these persons often commit faults through sheer weakness1 and because they are deprived of all sensible support2 and these faults so fill them with shame1 that1 if they could1 they would hide themselves from their ,beloved4 ,alas6 in the terrible confusion into which they are thrown1 ,he gives them a glimpse of ,himself4 ,he touches them with ,his sceptre1 like another ,ahasuerus 7,esther v4 #b71 that they may not die2 but ,his tender caresses only serve to increase their confusion at the thought of having displeased ,him4 ,at other times ,he makes them sensible1 by ,his severity1 how much their unfaithfulness displeases ,him4 ,oh6 then if they could sink into dust1 they would4 ,they would do anything to repair the injury done to ,god2 and if1 by any slight neglects1 which appear crimes to them1 they have offended their neighbour1 what return are they not willing to make8 ,but it is pitiful to see the state of that one who has driven away her ,beloved4 ,she does not cease to run after ,him1 but the faster she goes1 the further ,he seems to leave her behind2 and if ,he stops1 it is only for a moment1 that she may recover breath4 ,she feels now that she must die2 for she no longer finds life in anything2 all has become death to her2 prayer1 reading1 conversation--all is dead3 she loses the joy of service1 or rather1 she dies to it1 performing it with so much pain and weariness1 that it is as death to her4 ,at last1 after having fought well1 but uselessly1 after a long succession of conflicts and rest1 of lives and deaths1 she begins to see how she has abused the grace of ,god1 and that this state of death is better for her than life2 for as she sees her ,beloved returning1 and finds that she possesses ,him more purely1 and that the state which preceded her rejoicing was a purification for her1 she abandons herself willingly to death1 and to the coming and going of her ,beloved1 giving ,him full liberty to go and come as ,he will4 ,she receives instruction as she is able to bear it4 ,little by little she loses her joy in herself1 and is thus prepared for a new condition4 ,but before speaking of it1 let me say1 that in proportion as the soul advances1 its joys become short1 simple1 and pure1 and its privations long and agonising1 until it has lost its own joy1 to find it no more3 and this is the third degree1 that of death1 burial1 and decay4 ,this second degree ends in death1 and goes no further4 ,,chapter ,,vii4 ,section ,i4 ,,third ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith1 ,,in ,,its ,,commencement1 ,,and ,,its ,,progress ,,by ,,various ,,special ,,deaths ,,to ,a ,,total ,,death1 ,,to ,,burial1 ,,and ,,to ,,decay--,,duration ,,of ,,this ,,transition1 ,,in ,,which ,,there ,,must ,,be ,,no ,,advancement ,,beyond ,,faith1 ,,nor ,,any ,,receding--,,spoliation ,,of ,,the ,,soul1 ,,and ,,the ,,three ,,degrees ,,of ,,it--,,first ,,degree1 ,,which ,,concerns ,,gifts1 ,,graces1 ,,and ,,favours1 ,,or ,,ornaments--,,its ,,necessity ,,and ,,effects4 ,you have seen dying persons who1 after they have been believed to be dead1 have all at once assumed a new strength1 and retained it until their death2 as a lamp whose oil is spent flickers in the surrounding darkness1 but only to die out the more quickly3 thus the soul casts out flames1 which only last for a moment4 ,it has bravely resisted death2 but its oil is spent3 the ,sun of ,righteousness has so withered it up1 that it is forced to die4 ,but does this ,sun design anything else with its fierce rays1 except the consumption of the soul8 ,and the poor soul thus burned thinks that it is frozen6 ,the truth is1 that the torment it suffers prevents its recognising the nature of its pain4 ,so long as the ,sun was obscured by clouds1 and gave out rays to a certain extent moderated1 it felt the heat1 and thought it was burning1 while in reality it was but slightly warmed3 but when the ,sun flashed full upon it1 then the soul felt itself burning1 without believing that it was so much as warmed4 ,o loving deceit6 ,o sweet and cruel ,love6 ,have you lovers only to deceive them thus8 ,you wound these hearts1 and then hide your darts1 and make them pursue after that which has wounded them4 ,you attract them1 and show yourself to them1 and when they long to possess you1 you flee from them4 ,when you see the soul reduced to the last extremity1 and out of breath from its constant pursuit1 you show yourself for a moment that it may recover life1 only to be killed a thousand times with ever-increasing severity4 ,o rigorous ,lover6 innocent murderer6 ,why dost ,thou not kill with a single blow8 ,why give wine to an expiring heart1 and restore life in order to destroy it afresh8 ,this is ,thy sport4 ,thou woundest to the death2 and when ,thou seest the victim on the point of expiring1 ,thou healest one wound in order to inflict another6 ,alas6 usually we die but once2 and the very cruellest murderers in times of persecution1 though they prolonged life1 it is true1 yet were content to destroy it but once4 ,but ,thou1 less compassionate than they1 takest away our life time after time1 and restorest it again4 ,o life1 which cannot be lost without so many deaths6 ,o death1 which can only be attained by the loss of so many lives6 ,perhaps this soul1 after thou hast devoured it in ,thy bosom1 will enjoy its ,beloved4 ,that would be too great happiness for it3 it must undergo another torture4 ,it must be buried and reduced to ashes4 ,but perhaps it will then arrive at the end of its sufferings1 for bodies which decay suffer no longer4 ,oh6 it is not thus with the soul3 it suffers continually2 and burial1 decay1 and nothingness are even more sensibly felt by it than death itself4 ,this degree of death is extremely long1 and as ,i have said that very few pass the other degrees1 so ,i say that far less pass this one4 ,many people have been astonished to see very holy persons1 who have lived like angels1 die in terrible anguish1 and even despairing of their salvation4 ,it is because they have died in this mystical death2 and as ,god wished to promote their advancement1 because they were near their end1 ,he redoubled their sorrow4 ,the work of stripping the soul must be left wholly to ,god4 ,he will do the work perfectly1 and the soul will second the spoliation and the death1 without putting hindrances in the way4 ,but to do the work for ourselves is to lose everything1 and to make a vile state of a divine one4 ,there are persons who1 hearing of this spoliation1 have effected it for themselves1 and remain always stationary2 for as the stripping is their own work1 ,god does not clothe them with ,himself4 ,the design of ,god in stripping the soul is to clothe it again4 ,he only impoverishes that ,he may enrich1 and ,he substitutes ,himself for all that ,he takes away1 which cannot be the case with those whose spoliation is their own work4 ,they indeed lose the gifts of ,god1 but they do not possess ,god ,himself in exchange4 ,in this degree the soul has not learned to let itself be stripped1 emptied1 impoverished1 killed2 and all its efforts to sustain itself will but be its irreparable loss1 for it is seeking to preserve a life which must be lost4 ,as a person wishing to cause a lamp to die out without extinguishing it1 would only have to cease to supply it with oil1 and it would die out of itself2 but if this person1 while persistently expressing a wish that the lamp should go out1 continued replenishing it with oil from time to time1 the lamp would never go out3 it is the same with the soul in this degree1 which holds on1 however feebly1 to life4 ,if it consoles itself1 does not suffer itself to be killed1 in a word1 if it performs any actions of life whatever1 it will thereby retard its death4 ,o poor soul6 fight no longer against death1 and you will live by your death4 ,i seem to see a drowning man before me2 he makes every effort to rise to the surface of the water2 he holds on to anything that offers itself to his grasp2 he preserves his life so long as his strength holds out2 he is only drowned when that strength fails4 ,it is thus with ,christians4 ,they endeavour as long as possible to prevent their death2 it is only the failure of all power which makes them die4 ,god1 who wishes to hasten this death1 and who has compassion upon them1 cuts off the hands with which they cling to a support1 and thus obliges them to sink into the deep4 ,crosses become multiplied1 and the more they increase1 the greater is the helplessness to bear them1 so that they seem as though they never could be borne4 ,the most painful part of this condition is1 that the trouble always begins by some fault in the sufferer1 who believes he has brought it upon himself4 ,at last the soul is reduced to utter self-despair4 ,it consents that ,god should deprive it of the joy of ,his gifts1 and admits that ,he is just in doing it4 ,it does not even hope to possess these gifts again4 ,when those who are in this condition see others who are manifestly living in communion with ,god1 their anguish is redoubled1 and they sink in the sense of their own nothingness4 ,they long to be able to imitate them1 but finding all their efforts useless1 they are compelled to die4 ,they say in the language of ,scripture1 ,the thing which ,i greatly feared is come upon me 7,job iii4 #be74 ,what6 they say1 to lose ,god1 and to lose ,him for ever1 without the hope of ever finding ,him again6 ,to be deprived of love for time and for eternity6 ,to be unable to love ,him whom ,i know to be so worthy of my affection6 ,oh6 is it not sufficient1 ,divine ,lover1 to cast off your spouse1 to turn away from her1 without compelling her to lose love1 and lose it1 as it seems1 for ever8 ,she believes she has lost it1 and yet she never loved more strongly or more purely4 ,she has indeed lost the vigour1 the sensible strength of love2 but she has not lost love itself2 on the contrary1 she possesses it in a greater degree than ever4 ,she cannot believe this1 and yet it is easily known2 for the heart cannot exist without love4 ,if it does not love ,god1 its affection is concentrated upon some other object3 but here the bride of ,christ is far from taking pleasure in anything4 ,she regards the revolt of her passions and her involuntary faults as terrible crimes1 which draw upon her the hatred of her ,beloved4 ,she seeks to cleanse and to purify herself1 but she is no sooner washed than she seems to fall into a slough yet more filthy and polluted than that from which she has just escaped4 ,she does not see that it is because she runs that she contracts defilement1 and falls so frequently1 yet she is so ashamed to run in this condition1 that she does not know where to hide herself4 ,her garments are soiled2 she loses all she has in the race4 ,her ,bridegroom aids in her spoliation for two reasons3 the first1 because she has soiled her beautiful garments by her vain complaisances1 and has appropriated the gifts of ,god in reflections of self-esteem4 ,the second1 because in running1 her course will be impeded by this burden of appropriation2 even the fear of losing such riches would lessen her speed4 ,o poor soul6 what art thou become8 ,formerly thou wast the delight of thy ,bridegroom1 when ,he took such pleasure in adorning and beautifying thee2 now thou art so naked1 so ragged1 so poor1 that thou darest neither to look upon thyself nor to appear before ,him4 ,those who gaze upon thee1 who1 after having so much admired thee1 see thee now so disfigured1 believe that either thou hast grown mad1 or that thou hast committed some great crime1 which has caused thy ,beloved to abandon thee4 ,they do not see that this jealous ,husband1 who desires that ,his bride should be ,his alone1 seeing that she is amusing herself with her ornaments1 that she delights in them1 that she is in love with herself2 seeing this1 ,i say1 and that she sometimes ceases looking at ,him in order to look at herself1 and that her love to ,him is growing cold because her self-love is so strong1 is stripping her1 and taking away all her beauties and riches from before her eyes4 ,in the abundance of her wealth1 she takes delight in contemplating herself3 she sees good qualities in herself1 which engage her affection1 and alienate it from her ,bridegroom4 ,in her foolishness she does not see that she is only fair with the beauties of her ,beloved2 and that if ,he removed these1 she would be so hideous that she would be frightened at herself4 ,more than this1 she neglects to follow ,him wherever ,he goes2 she fears lest she may spoil her complexion1 or lose her jewels4 ,o jealous ,love6 how well is it that thou comest to chastise this proud one1 and to take from her what ,thou hast given1 that she may learn to know herself1 and that1 being naked and destitute1 nothing may impede her course4 ,thus1 then1 our ,lord strips the soul little by little1 robbing her of her ornaments1 all her gifts1 positions1 and favours--that is1 as to her perception or conscious possession of them--which are like jewels that weigh her down2 then ,he takes away her natural capacity for good1 which are her garments2 after which ,he destroys her personal beauty1 which sets forth divine virtue1 which she finds it impossible to practise4 ,this spoliation commences with the graces1 gifts1 and favours of conscious love4 ,the bride sees that her husband takes from her1 little by little1 the riches ,he had bestowed upon her4 ,at first she is greatly troubled by this loss2 but what troubles her the most1 is not so much the loss of her riches1 as the anger of her ,beloved2 for she thinks it is in anger that ,he thus takes back ,his gifts4 ,she sees the abuse she had made of them1 and the delight she had been taking in them1 which so fills her with shame that she is ready to die of confusion4 ,she lets ,him do as ,he will1 and dares not say1 ,why dost ,thou take from me what ,thou hast given8 for she sees that she deserves it1 and looks on in silence4 ,though she keeps silence1 it is not so profound now as afterwards2 it is broken by mingled sobs and sighs4 ,but she is astonished to find1 when she looks at her ,bridegroom1 that ,he appears to be angry with her for weeping over ,his justice towards her1 in no longer allowing her the opportunity of abusing ,his gifts1 and for thinking so lightly of the abuse she has made of them4 ,she tries then to let ,him know that she does not care about the loss of ,his gifts1 if only ,he will cease ,his anger towards her4 ,she shows ,him her tears and her grief at having displeased ,him4 ,it is true that she is so sensible of the anger of her ,beloved that she no longer thinks of her riches4 ,after allowing her to weep for a long time1 her ,lover appears to be appeased4 ,he consoles her1 and with ,his own hand ,he dries her tears4 ,what a joy it is to her to see the new goodness of her ,beloved1 after what she has done6 ,yet ,he does not restore her former riches1 and she does not long for them1 being only too happy to be looked upon1 consoled1 and caressed by ,him4 ,at first she receives ,his caresses with so much confusion1 that she dare not lift her eyes1 but forgetting her past woes in her present happiness1 she loses herself in the new caresses of her ,beloved1 and thinking no more of her past miseries1 she glories and rests in these caresses1 and thereby compels the ,bridegroom to be angry again1 and to despoil her anew4 ,it must be observed that ,god despoils the loss little by little2 and the weaker the souls may be1 the longer the spoliation continues2 while the stronger they are1 the sooner it is completed1 because ,god despoils them oftener and of more things at once4 ,but however rough this spoliation may be1 it only touches superfluities on the outside1 that is to say1 gifts1 graces1 and favours4 ,this leading of ,god is so wonderful1 and is the result of such deep love to the soul1 that it would never be believed1 except by those who have experienced it2 for the heart is so full of itself1 and so permeated with self-esteem1 that if ,god did not treat it thus1 it would be lost4 ,it will perhaps be asked1 ,if the gifts of ,god are productive of such evil consequences1 why are they given8 ,god gives them1 in the fulness of ,his goodness1 in order to draw the soul from sin1 from attachment to the creature1 and to bring it back to ,himself4 ,but these same gifts with which ,he gratifies it--that ,he may wean it from earth and from self to love ,him1 at least from gratitude--we use to excite our self-love and self-admiration1 to amuse ourselves with them2 and self-love is so deeply rooted in man1 that it is augmented by these gifts2 for he finds in himself new charms1 which he had not discovered before2 he delights in them1 and appropriates to himself what belongs only to ,god4 ,it is true1 ,god could deliver him from it1 but ,he does not do it1 for reasons known only to ,himself4 ,the soul1 thus despoiled by ,god1 loses a little of its self-love1 and begins to see that it was not so rich as it fancied1 but that all its virtue was in ,christ2 it sees that it has abused ,his grace1 and consents that ,he should take back ,his gifts4 ,the bride says1 ,i shall be rich with the riches of my ,bridegroom1 and though ,he may keep them1 yet1 from my union in heart and will with ,him1 they will still be mine4 ,she is even glad to lose these gifts of ,god2 she finds herself unencumbered1 better fitted for walking4 ,gradually she becomes accustomed to this spoliation2 she knows it has been good for her2 she is no longer grieved because of it2 and1 as she is so beautiful1 she satisfies herself that she will not cease to please her ,bridegroom by her natural beauty and her simple garments1 as much as she could with all her ornaments4 ,section ,,ii4 ,,second ,,degree ,,of ,,the ,,spoliation ,,of ,,the ,,soul1 ,,as ,,to ,,its ,,garments1 ,,or ,,its ,,facility ,,for ,,the ,,exterior ,,practice ,,of ,,virtue--,,its ,,causes1 ,,which ,,are ,,the ,,appropriation ,,of ,,these ,,virtues1 ,,and ,,satisfaction ,,in ,,them1 ,,instead ,,of ,,the ,,recognition ,,of ,,natural ,,helplessness1 ,,and ,,absence ,,of ,,all ,,good ,,in ,,self4 ,when the poor bride is expecting always to live in peace1 in spite of this loss1 and sees clearly the good which has resulted to her from it1 and the harm she had done to herself by the bad use which she had made of the gifts which now have been taken from her1 she is completely astonished to find that the ,bridegroom1 who had only given her temporary peace because of her weakness1 comes with yet greater violence to tear off her clothing from her4 ,alas1 poor bride6 what wilt thou do now8 ,this is far worse than before1 for these garments are necessary to her1 and it is contrary to all propriety to suffer herself to be stripped of them4 ,oh6 it is now that she makes all the resistance in her power4 ,she brings forward all the reasons why her ,bridegroom should not thus leave her naked3 she tells ,him that it will bring reproach upon ,himself4 ,alas6 she cries1 ,i have lost all the virtues which ,thou hast bestowed upon me1 ,thy gifts1 the sweetness of ,thy love6 ,but still ,i was able to make an outward profession of virtue2 ,i engaged in works of charity2 ,i prayed assiduously1 even though ,i was deprived of ,thy sensible benefits3 but ,i cannot consent to lose all this4 ,i was still clothed according to my position1 and looked upon by the world as ,thy bride3 but if ,i lose my garments1 it will bring shame upon ,thee4 ,it matters not1 poor soul2 thou must consent to this loss also3 thou dost not yet know thyself2 thou believest that thy raiment is thine own1 and that thou canst use it as thou wilt4 ,but though ,i acquired it at such a cost1 thou hast given it back to me as if it were a recompense on thy part for the labours ,i have endured for ,thee4 ,let it go2 thou must lose it4 ,the soul having done its best to keep it1 lets it go1 little by little1 and finds itself gradually despoiled4 ,it finds no inclination for anything2 on the contrary1 all is distasteful to it4 ,formerly it had aversions and difficulties1 without absolute powerlessness2 but here all power is taken from it3 its strength of body and mind fails entirely2 the inclination for better things alone remains1 and this is the last robe1 which must finally be lost4 ,this is done very gradually1 and the process is extremely painful1 because the bride sees all the while that it has been caused by her own folly4 ,she dares not speak1 lest she may irritate the ,bridegroom1 whose anger is worse to her than death4 ,she begins to know herself better1 to see that she is nothing in herself1 and that all belongs to her ,bridegroom4 ,she begins to distrust herself1 and1 little by little1 she loses her self-esteem4 ,but she does not yet hate herself1 for she is still beautiful1 though naked4 ,from time to time she casts a pitiful look towards the ,bridegroom1 but she says not a word3 she is grieved at ,his anger4 ,it seems to her that the spoliation would be of little moment if she had not offended ,him1 and if she had not rendered herself unworthy to wear her nuptial robes4 ,if she was confused when at the first her riches were taken from her1 her confusion at the sight of her nakedness is infinitely more painful4 ,she cannot bear to appear before her ,bridegroom1 so deep is her shame4 ,but she must remain1 and run hither and thither in this state4 ,what6 is it not even permitted to her to hide herself8 ,no2 she must appear thus in public4 ,the world begins to think less highly of her4 ,it says1 ,is this that bride who was once the admiration of angels and of men8 ,see how she has fallen6 ,these words increase her confusion1 because she is well aware that her ,bridegroom has dealt justly with her4 ,she does what she can to induce ,him to clothe her a little1 but ,he will do nothing1 after having thus stripped her of all1 for her garments would satisfy her by covering her1 and would prevent her seeing herself as she is4 ,it is a great surprise to a soul that thinks itself far advanced towards perfection to see itself thus despoiled all at once4 ,it imagines the old sins1 from which it was once purged1 must have returned4 ,but it is mistaken3 the secret is1 that she was so hidden by her garments as to be unable to see what she was4 ,it is a terrible thing for a soul to be thus stripped of the gifts and graces of ,god1 and it is impossible that any should know or imagine what it is without the actual experience of it4 ,section ,,iii4 ,,third ,,degree ,,of ,,the ,,spoliation ,,of ,,the ,,soul1 ,,which ,,concerns ,,its ,,beauty1 ,,or ,,the ,,perceptible ,,action ,,of ,,divine ,,virtue--,,how ,,god ,,thus ,,leads ,,the ,,soul ,,to ,,self-,,despair ,,and ,,to ,,true ,,purity--,,interval ,,of ,,rest1 ,,followed ,,by ,,the ,,increase ,,of ,,the ,,preceding ,,operations1 ,,till ,,they ,,end ,,in ,,mystic ,,death4 ,all this would be but little if the bride still retained her beauty2 but the ,bridegroom robs her of that also4 ,hitherto she has been despoiled of gifts1 graces1 and favours 7facility for good73 she has lost all good works1 such as outward charity1 care for the poor1 readiness to help others1 but she has not lost the divine virtues4 ,here1 however1 these too must be lost1 so far as their practice is concerned1 or rather the habit of exercising them1 as acquired by herself1 in order to appear fair3 in reality1 they are all the while being more strongly implanted4 ,she loses virtue as virtue1 but it is only that she may find it again in ,,christ4 ,this degraded bride becomes1 as she imagines1 filled with pride4 ,she1 who was so patient1 who suffered so easily1 finds that she can suffer nothing4 ,her senses revolt her by continual distractions4 ,she can no longer restrain herself by her own efforts1 as formerly2 and what is worse1 she contracts defilement at every step4 ,she complains to her ,beloved that the watchmen that go about the city have found her and wounded her 7,cant4 v4 #g74 ,i ought1 however1 to say that persons in this condition do not sin willingly4 ,god usually reveals to them such a deep-seated corruption within themselves1 that they cry with ,job1 ,oh1 that ,thou wouldest hide me in the grave1 that ,thou wouldest keep me in secret1 until ,thy wrath be past6 7,job xiv4 #ac74 ,it must not be supposed that either here or at any other stage of progress ,god suffers the soul really to fall into sin2 and so truly is this the case1 that though they appear in their own eyes the most miserable sinners1 yet they can discover no definite sin of which they are guilty1 and only accuse themselves of being full of misery1 and of having only sentiments contrary to their desires4 ,it is to the glory of ,god that1 when ,he makes the soul most deeply conscious of its inward corruption1 ,he does not permit it to fall into sin4 ,what makes its sorrow so terrible is1 that it is overwhelmed with a sense of the purity of ,god1 and that purity makes the smallest imperfection appear as a heinous sin1 because of the infinite distance between the purity of ,god and the impurity of the creature4 ,the soul sees that it was originally created pure by ,god1 and that it has contracted not only the original sin of ,adam1 but thousands of actual sins1 so that its confusion is greater than can be expressed4 ,the reason why ,christians in this condition are despised by others1 is not to be found in any particular faults which are observed in them1 but because1 as they no longer manifest the same ardour and fidelity which formerly distinguished them1 the greatness of their fall is judged from this1 which is a great mistake4 ,let this serve to explain or modify any statements or representations in the sequel1 which may appear to be expressed too strongly1 and which those who do not understand the experience might be liable to misinterpret4 ,observe1 also1 that when ,i speak of corruption1 of decay1 c41 ,i mean the destruction of the old man by the central conviction1 and by an intimate experience of the depth of impurity and selfishness which there is in the heart of man1 which1 bringing him to see himself as he is apart from ,god1 causes him to cry with ,david1 ,i am a worm and no man 7,ps4 xxii4 #f71 and with ,job1 ,if ,i wash myself with snow water1 and make my hands never so clean1 yet shalt ,thou plunge me in the ditch1 and mine own clothes shall abhor me 7,job ix4 #cj1 #ca74 ,it is not1 then1 that this poor bride commits the faults of which she imagines herself guilty1 for in heart she was never purer than now2 but her senses and natural powers1 particularly the senses1 being unsupported1 wander away4 ,besides which1 as the speed of her course towards ,god redoubles1 and she forgets herself more1 it is not to be wondered at that in running she soils herself in the muddy places through which she passes2 and as all her attention is directed towards her ,beloved1 although she does not perceive it by reason of her own condition1 she thinks no more of herself1 and does not notice where she steps4 ,so that1 while believing herself most guilty1 she does not willingly commit a single sin2 though all her sins appear voluntary to herself1 they are rather faults of surprise1 which often she does not see until after they are committed4 ,she cries to her ,bridegroom1 but ,he does not heed her1 at least not perceptibly1 though ,he sustains her with an invisible hand4 ,sometimes she tries to do better1 but then she becomes worse2 for the design of her ,bridegroom in letting her fall without wounding herself 7,ps4 xxxvii4 #bd7 is that she should lean no longer on herself2 that she should recognise her helplessness2 that she should sink into complete self-despair2 and that she should say1 ,my soul chooseth death rather than life 7,job vii4 #ae74 ,it is here that the soul begins truly to hate itself and to know itself as it would never have done if it had not passed through this experience4 ,all our natural knowledge of self1 whatever may be its degree1 is not sufficient to cause us really to hate ourselves4 ,he that loveth his life shall lose it2 and he that hateth his life in this world1 shall keep it unto life eternal 7,john xii4 #be74 ,it is only such an experience as this which can reveal to the soul its infinite depth of misery4 ,no other way can give true purity2 if it give any at all1 it is only superficial1 and not in the depth of the heart1 where the impurity is seated4 ,here ,god searches the inmost recesses of the soul for that hidden impurity which is the effect of the self-esteem and self-love which ,he designs to destroy4 ,take a sponge which is full of impurities1 wash it as much as you will1 you will clean the outside1 but you will not render it clean throughout unless you press it1 in order to squeeze out all the filth4 ,this is what ,god does4 ,he squeezes the soul in a painful manner1 but ,he brings out from it that which was the most deeply hidden4 ,i say1 then1 that this is the only way in which we can be purified radically2 and without it we should always be filthy1 though outwardly we might appear very clean4 ,it is necessary that ,god should make the soul thoroughly sensible of its condition4 ,we could never believe1 without the experience1 of what nature left to itself is capable4 ,yes1 indeed1 our own being1 abandoned to itself1 is worse than all devils4 ,therefore we must not believe that the soul in this state of misery is abandoned by ,god4 ,it was never better sustained2 but nature is1 as it were1 left a little alone1 and makes all these ravages without the soul in itself taking any part in them4 ,this poor desolate bride1 running hither and thither in search of her ,beloved1 not only soils herself grievously1 as ,i have said1 by falling into faults of surprise and self-esteem1 but she wounds herself with the thorns that come in her way4 ,she becomes so wearied at length that she is forced to die in her race for want of help2 that is1 to expect nothing from herself or her own activity4 ,that which is productive of the highest good to the soul in this condition is that ,god manifests no pity towards it2 and when ,he desires to promote its advancement1 ,he lets it run even to death2 if ,he stops it for a moment1 by doing which ,he ravishes and revives it1 it is because of its weakness1 and in order that its weariness may not compel it to rest4 ,when ,he sees that it is becoming disheartened and inclined to give up the race altogether1 ,he looks upon it for a moment1 and the poor bride finds herself wounded anew by this look4 ,she would willingly say to ,him1 ,alas6 why hast ,thou thus compelled me to run8 ,oh1 that ,i could find ,thee2 and see ,thee face to face6 ,but alas6 when she seems to lay hold of ,him1 ,he flees from her again4 ,i sought ,thee1 she cries1 but ,i found ,thee not 7,cant4 iii4 #a74 ,as this look from her ,bridegroom has increased her love1 she redoubles her speed in order to find ,him3 nevertheless she was delayed just so long as the look lasted1 that is1 in sensible joy4 ,this is why the ,bridegroom does not often cast such looks upon her1 and only when ,he sees that her courage is failing4 ,the soul then dies at the end of its race1 because all its active strength is exhausted2 for though it had been passive1 it had not lost its active strength1 though it had been unconscious of it4 ,the bride said1 ,draw me1 we will run after thee 7,cant4 i4 #c74 ,she ran indeed1 but how8 ,by the loss of all2 as the sun travels incessantly1 yet without quitting his repose4 ,in this condition she so hates herself1 that she can hardly suffer herself4 ,she thinks her ,bridegroom has good reason to treat her as ,he does1 and that it is ,his indignation against her which makes ,him leave her4 ,she does not see that it is in order to make her run that ,he flees1 that it is in order that ,he may purify her that ,he suffers her to become so soiled4 ,when we put iron in the fire1 to purify it and to purge it from its dross1 it appears at first to be tarnished and blackened1 but afterwards it is easy to see that it has been purified4 ,christ only makes ,his bride experience her own weakness1 that she may lose all strength and all support in herself1 and that1 in her self-despair1 ,he may carry her in ,his arms1 and she may be willing to be thus borne2 for whatever her course may be1 she walks as a child2 but when she is in ,god1 and is borne by ,him1 her progress is infinite1 since it is that of ,god ,himself4 ,in addition to all this degradation1 the bride sees others adorned with her spoils4 ,when she sees a holy soul1 she dare not approach it2 she sees it adorned with all the ornaments which her ,bridegroom has taken from her2 but though she admires it1 and sinks into the depths of nothingness1 she cannot desire to have these ornaments again1 so conscious is she of her unworthiness to wear them4 ,she thinks it would be a profanation to put them upon a person so covered with mud and defilement4 ,she even rejoices to see that1 if she fills her ,beloved with horror1 there are others in whom ,he can take delight1 and whom she regards as infinitely happy in having gained the love of her ,god3 as for the ornaments1 though she sees others decorated with them1 she does not suppose that these are the sources of their happiness4 ,if she sees any blessedness in the possession of them1 it is because they are the tokens of the love of her ,beloved4 ,when she is thus sensible of her littleness in the presence of such as these1 whom she regards as queens1 she does not know the good which will result to her from this nakedness1 death1 and decay4 ,her ,bridegroom only unclothes her that ,he may be ,himself her clothing3 ,put ye on the ,lord ,jesus ,christ1 says ,st ,paul 7,rom4 xiii4 #ad74 ,he only kills her that ,he may be her life3 ,if we be dead with ,christ1 we believe that we shall also live with ,him4 ,he only annihilates her that she may be transformed in ,himself4 ,this loss of virtue is only brought about by degrees1 as well as the other losses1 and this apparent inclination for evil is involuntary2 for that evil which makes us so vile in our own eyes is really no evil at all4 ,the things which bring defilement to these persons are certain faults which only lie in the feelings4 ,as soon as they see the beauty of a virtue1 they seem to be incessantly falling into the contrary vice3 for example1 if they love truth1 they speak hastily or with exaggeration1 and fancy they lie at every moment1 although in fact they do but speak against their sentiments2 and it is thus with all the other virtues2 the more important these virtues are1 and the more strongly they cling to them1 because they appear the more essential1 the greater is the force with which they are torn from them4 ,section ,,iv4 ,,entrance ,,of ,,the ,,soul ,,into ,,mystic ,,death1 ,,as ,,to ,,its ,,sensibilities1 ,,powers1 ,,and ,,even ,,its ,,perceived ,,foundation--,,important ,,observations ,,on ,,this ,,condition4 ,this poor soul1 after having lost its all1 must at last lose its own life by an utter self-despair1 or rather it must die worn out by terrible fatigue4 ,prayer in this degree is extremely painful1 because the soul being no longer able to make use of its own powers1 of which it seems to be entirely deprived1 and ,god having taken from it a certain sweet and profound calm which supported it1 is left like those poor children whom we see running here and there in search of bread1 yet finding no one to supply their need1 so that the power of prayer seems to be as entirely lost as if we had never possessed it2 but with this difference1 that we feel the pain occasioned by the loss1 because we have proved its value by its possession1 while others are not sensible of the loss1 because they have never known its enjoyment4 ,the soul1 then1 can find no support in the creature2 and if it feels itself carried away by the things of earth1 it is only by impetuosity1 and it can find nothing to satisfy it4 ,not that it does not seek to abandon itself to the things in which it formerly delighted2 but alas6 it finds in them nothing but bitterness1 so that it is glad to leave them again1 taking nothing back but sadness at its own unfaithfulness4 ,the imagination goes altogether astray1 and is scarcely ever at rest4 ,the three powers of the soul1 the understanding1 the memory1 and the will1 by degrees lose their life1 so that at length they become altogether dead1 which is very painful to the soul1 especially as regards the will1 which had been tasting ,i know not what of sweetness and tranquillity1 which comforted the other powers in their deadness and powerlessness4 ,this unexplainable something which sustains the soul at its foundation1 as it were1 is the hardest of all to lose1 and that which the soul endeavours the most strenuously to retain2 for as it is too delicate1 so it appears the more divine and necessary3 it would consent willingly to be deprived of the two other powers1 and even of the will1 so far as it is a distinct and perceived thing1 if only this something might be left2 for it could bear all its labours if it may have within itself the witness that it is born of ,god4 ,however1 this must be lost1 like the rest--that is1 as to the sentiment--and then the soul enters into the sensible realisation of all the misery with which it is filled4 ,and it is this which really produces the spiritual death2 for whatever misery the soul might endure1 if this1 ,i know not what1 were not lost1 it would not die2 and if1 on the other hand1 this were lost without the soul being conscious of its misery1 it would be supported1 and would not die4 ,it can easily understand that it must give up all dependence upon its own feelings or upon any natural support1 but to lose an almost imperceptible comfort1 and to fall from weakness1 to fall into the mire1 to this it cannot consent4 ,this is where reason fails1 this is where terrible fears fill the heart1 which seems to have only sufficient life to be sensible of its death4 ,it is1 then1 the loss of this imperceptible support1 and the experience of this misery1 which causes death4 ,we should be very careful1 in such times as these1 not to let our senses be led away willingly to creatures1 seeking willingly consolation and diversion4 ,i say willingly1 for we are incapable of mortifications and attentions reflected upon ourselves1 and the more we have mortified ourselves1 the stronger will be the bearing in the contrary direction1 without being aware of it2 like a madman1 who goes wandering about1 if you attempt to keep him too rigorously within bounds1 apart from its being useless1 it would retard his death4 ,what must we do then8 ,we must be careful to give no support to the senses1 to suffer them1 and to let them find recreation in innocent ways2 for as they are not capable of an inward operation1 by endeavouring to restrain them we should injure health1 and even mental strength4 ,what ,i say applies only to this degree2 for if we were to make this use of the senses in the time of the strength and activity of grace1 we should do wrong2 and our ,lord ,himself in ,his goodness makes us see the conduct that we should pursue2 for at first1 ,he puts such a pressure on the senses1 they have no liberty4 ,they only have to desire something in order to be deprived of it2 ,god orders it thus that the senses may be drawn from their imperfect operation1 to be confined within the heart2 and in severing them outwardly1 ,he binds them inwardly so gently1 that it costs them little to be deprived of everything2 they even find more pleasure in this deprivation than in the possession of all things4 ,but when they are sufficiently purified1 ,god1 who wishes to draw the soul out of itself with a contrary movement1 permits the senses to expand outwardly1 which appears to the soul as a great impurity4 ,however1 it has now happened seasonably1 and to endeavour to order things otherwise1 would be to purify ourselves in a different way from that which ,god desires1 and therefore to defile ourselves anew4 ,this does not prevent our making mistakes in this outward development of the senses2 but the confusion which it occasions us1 and our fidelity in making use of it1 is the furnace in which we are most quickly purified1 by dying the soonest to ourselves4 ,it is here also that we lose the esteem of men4 ,they look on us with contempt1 and say1 ,are not these the persons whom we formerly admired8 ,how are they become thus disfigured8 ,alas6 we reply1 look not upon me1 because ,i am black 7,cant4 i4 #f74 ,it is the sun which has thus discoloured me4 ,it is at this point that we suddenly enter the third degree1 that of burial and decay4 ,,chapter ,,viii4 ,,third ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith ,,in ,,its ,,consummation--,,consummated ,,state ,,of ,,spiritual ,,death--,,burial--,,decay--,,advice ,,as ,,to ,,the ,,conduct ,,of ,,persons ,,in ,,these ,,conditions1 ,,which ,,are ,,followed ,,by ,a ,,new ,,life4 ,the torrent1 as we have said1 has passed through every imaginable vicissitude4 ,it has been dashed against rocks2 indeed1 its course has been but a succession of falls from rock to rock2 but it has always reappeared1 and we have never seen it really lost4 ,now it begins to lose itself in gulf after gulf4 ,formerly it still had a course1 though it was so precipitate1 so confused1 and so irregular2 but here it is engulphed with a yet greater precipitation in unsearchable depths4 ,for a long time it disappears altogether from view1 then we perceive it slightly1 but more by hearing than by sight1 and it only appears to be again precipitated in a deeper gulf4 ,it falls from abyss to abyss1 from precipice to precipice1 until at last it falls into the depths of the sea1 where1 losing all form1 it is lost to be found no more1 having become one with the sea itself4 ,the soul1 after many deaths1 expires at last in the arms of ,love2 but it does not even perceive those arms4 ,it has no sooner expired1 than it loses all vital action1 all desire1 inclination1 tendency1 choice1 repugnance1 and aversion4 ,as it draws near to death1 it grows weaker2 but its life1 though languishing and agonising1 is still life1 and while there is life there is hope1 even though death be inevitable4 ,the torrent must be buried out of sight4 ,o ,god6 what is this8 ,what were only precipices become abysses4 ,the soul falls into a depth of misery from which there is no escape4 ,at first this abyss is small1 but the further the soul advances1 the stronger does it appear1 so that it goes from bad to worse2 for it is to be remarked1 that when we first enter a degree1 there clings to us much that we have brought in with us1 and at the end we already begin to feel symptoms of that which is to come4 ,it is also noticeable that each degree contains within it an infinitude of others4 ,a man1 after his death and before his burial1 is still among the living3 he still has the face of a man1 though he is an object of terror2 thus the soul1 in the commencement of this degree1 still bears some resemblance to what it was before2 there remains in it a certain secret impression of ,god1 as there remains in a dead body a certain animal heat which gradually leaves it4 ,the soul still practises devotion and prayer1 but this is soon taken away from it4 ,it must lose not only all prayer1 every gift of ,god1 but ,god ,himself to all appearance--that is1 so far as ,he was possessed selfishly by the ego--and not lose ,him for one1 two1 or three years1 but for ever4 ,all facility for good1 all active virtue1 are taken from it2 it is left naked and despoiled of everything4 ,the world1 which formerly esteemed it so much1 begins to fear it4 ,yet it is no visible sin which produces the contempt of men1 but a powerlessness to practise its former good works with the same facility4 ,formerly whole days were spent in the visitation of the sick1 often even against natural inclination2 such works as these can be practised no longer4 ,the soul will soon be in an entire oblivion4 ,little by little1 it loses everything in such a degree1 that it is altogether impoverished4 ,the world tramples it under foot1 and thinks no more of it4 ,o poor soul6 thou must see thyself treated thus1 and see it with terror1 without being able to prevent it4 ,it must suffer itself to be buried1 covered with earth1 and trodden under foot by all men4 ,it is here that heavy crosses are borne1 and all the heavier that they are believed to be merited4 ,the soul begins to have a horror of itself4 ,god casts it so far off1 that ,he seems determined to abandon it for ever4 ,poor soul6 thou must be patient1 and remain in thy sepulchre4 ,it is content to remain there1 though in terrible suffering1 because it sees no way of escape from it2 and it sees1 too1 that it is its only fit place1 all others being even sadder to it4 ,it flees from men1 knowing that they regard it with aversion4 ,they look upon this forlorn ,bride as an outcast1 who has lost the grace of ,god1 and who is only fit to be buried in the earth4 ,the heart endures its bitterness2 but1 alas6 how sweet this state is even now1 and how easy it would be to remain in the sepulchre1 if it were not necessary to decay6 ,the old man becomes gradually corrupted2 formerly there were weaknesses and failings1 now the soul sees a depth of corruption of which it had hitherto been ignorant1 for it could not imagine what were its self-esteem and selfishness4 ,o ,god6 what horror this soul suffers in seeing itself thus decaying6 ,all troubles1 the contempt and aversion of man1 affect it no longer4 ,it is even insensible to the deprivation of the ,sun of ,righteousness2 it knows that ,his light does not penetrate the tomb4 ,but to feel its own corruption1 that it cannot endure4 ,what would it not rather suffer8 ,but it must experience1 to the very depths of its being1 what it is4 ,and yet1 if ,i could decay without being seen by ,god1 ,i should be content3 what troubles me is the horror which ,i must cause ,him by the sight of my corruption4 ,but1 poor desolate one6 what canst thou do8 ,it should suffice thee1 one would think1 to bear this corruption1 without loving it3 but now thou art not even sure that thou dost not desire it6 ,the soul is in darkness1 without being able to judge whether its terrible thoughts proceed from itself or from the evil one4 ,it is no longer troubled at being cast off by ,god2 it is so conscious of its demerit1 that it consents to the deprivation of the sensible presence of ,god4 ,but it cannot endure the thought that the taint of its corruption reaches even to ,god4 ,it does not wish to sin4 ,let me decay1 is its cry1 and find my home in the depths of hell1 if only ,i may be kept free from sin4 ,it no longer thinks of love1 for it believes itself to be incapable of affection4 ,it is1 in its own opinion1 worse than when it was in a state of nature1 since it is in the state of corruption usual to the body deprived of life4 ,at length by degrees the soul becomes accustomed to its corruption3 it feels it less1 and finds it natural1 except at certain times1 when it is tried by various temptations1 whose terrible impressions cause it much anguish4 ,ah1 poor torrent6 wast thou not better off on the mountain-top than here8 ,thou hadst then some slight corruption1 it is true2 but now1 though thou flowest rapidly1 and nothing can stop thee1 thou passest through such filthy places1 so tainted with sulphur and saltpetre1 that thou bearest away their odours with thee4 ,at last the soul is reduced to a state of nothingness1 and has become like a person who does not exist1 and never will exist2 it does nothing1 either good or ill4 ,formerly it thought of itself now it thinks no longer4 ,all that is of grace is done as if it were of nature1 and there is no longer either pain or pleasure4 ,all that there is1 is that its ashes remain as ashes1 without the hope of ever being anything but ashes3 it is utterly dead1 and nothing affects it either from without or within--that is1 it is no longer troubled by any sensible impressions4 ,at last1 reduced to nonentity1 there is found in the ashes a germ of immortality1 which lives beneath these ashes1 and in due time will manifest its life4 ,but the soul is in ignorance of it1 and never expects to be revived or raised from the dead4 ,the faithfulness of the soul in this condition consists in letting itself be buried1 crushed1 trampled on1 without making any more movement than a corpse1 without seeking in any way to prevent its putrefaction4 ,there are those who wish to apply balm to themselves4 ,no1 no2 leave yourselves as you are4 ,you must know your corruption1 and see the infinite depth of depravity that is in you4 ,to apply balm is but to endeavour by good works to hide your corruption4 ,oh1 do it not6 ,you will wrong yourselves4 ,god can suffer you2 why cannot you suffer yourselves8 ,the soul1 reduced to nothingness1 must remain in it1 without wishing to change its state2 and it is then that the torrent loses itself in the sea1 never to find itself in itself again1 but to become one with the sea4 ,it is then that this corpse feels without feeling1 that it is gradually reanimated1 and assumes a new life2 but this is done so gradually that it seems like a dream4 ,and this brings us to the last degree1 which is the commencement of the divine and truly inner life1 including numberless smaller degrees1 and in which the advancement is infinite3 just as this torrent can perpetually advance in the sea1 and imbibe more of its nature1 the longer it remains in it4 ,,chapter ,,ix4 ,,fourth ,,degree ,,of ,,the ,,passive ,,way ,,of ,,faith1 ,,which ,,is ,,the ,,commencement ,,of ,,the ,,divine ,,life--,,transition ,,from ,,the ,,human ,,state ,,to ,,the ,,divine1 ,,and ,,to ,,the ,,resurrection ,,of ,,the ,,soul ,,in ,,god--,,description ,,of ,,this ,,life ,,and ,,of ,,its ,,properties1 ,,gradations1 ,,identity1 ,,indifference--,,sentiments ,,of ,,the ,,soul--,,its ,,existence ,,in ,,god--,,its ,,peace1 ,,etc4--,,power ,,and ,,views ,,with ,,regard ,,to ,,others1 ,,to ,,itself1 ,,to ,,its ,,condition1 ,,to ,,its ,,actions1 ,,to ,,its ,,words1 ,,to ,,its ,,faults--,,mind ,,of ,,christ--,,various ,,observations4 ,when the torrent begins to lose itself in the sea1 it can easily be distinguished4 ,its movement is perceptible1 until at length it gradually loses all form of its own1 to take that of the sea4 ,so the soul1 leaving this degree1 and beginning to lose itself1 yet retains something of its own2 but in a short time it loses all that it had peculiar to itself4 ,the corpse which has been reduced to ashes is still dust and ashes2 but if another person were to swallow those ashes1 they would no longer have an identity1 but would form part of the person who had taken them4 ,the soul hitherto1 though dead and buried1 has retained its own being2 it is only in this degree that it is really taken out of itself4 ,all that has taken place up to this point has been in the individual capacity of the creature2 but here the creature is taken out of his own capacity to receive an infinite capacity in ,god ,himself4 ,and as the torrent1 when it enters the sea1 loses its own being in such a way that it retains nothing of it1 and takes that of the sea1 or rather is taken out of itself to be lost in the sea2 so this soul loses the human in order that it may lose itself in the divine1 which becomes its being and its subsistence1 not essentially1 but mystically4 ,then this torrent possesses all the treasures of the sea1 and is as glorious as it was formerly poor and miserable4 ,it is in the tomb that the soul begins to resume life1 and the light enters insensibly4 ,then it can be truly said that ,the people which sat in darkness saw great light2 and to them which sat in the region and shadow of death light is sprung up 7,matt4 iv4 #af74 ,there is a beautiful figure of this resurrection in ,ezekiel 7chap4 xxxvii471 where the dry bones gradually assume life3 and then there is that other passage1 ,the hour is coming1 and now is1 when the dead shall hear the voice of the ,son of ,god2 and they that hear shall live 7,john v4 #be74 ,o you who are coming out of the sepulchre6 you feel within yourselves a germ of life springing up little by little3 you are quite astonished to find a secret strength taking possession of you3 your ashes are reanimated3 you feel yourselves to be in a new country4 ,the poor soul1 which only expected to remain at rest in its grave1 receives an agreeable surprise4 ,it does not know what to think3 it supposes that the sun must have shed upon it a few scattered rays through some opening or chink1 whose brightness will only last for a moment4 ,it is still more astonished when it feels this secret vigour permeating its entire being1 and finds that it gradually receives a new life1 to lose it no more for ever1 unless it be by the most flagrant unfaithfulness4 ,but this new life is not like the former one3 it is a life in ,god4 ,it is a perfect life4 ,the soul lives no longer and works no longer of itself1 but ,god lives1 acts1 and operates in it 7,gal4 ii4 #bj72 and this goes on increasing1 so that it becomes perfect with ,god's perfection1 rich with ,god's riches1 and loving with ,god's love4 ,the soul sees now that whatever it owned formerly had been in its own possession3 now it no longer possesses1 but is possessed3 it only takes a new life in order to lose it in ,god2 or rather it only lives with the life of ,god2 and as ,he is the principle of life1 the soul can want nothing4 ,what a gain it has made by all its losses6 ,it has lost the created for the ,creator1 the nothing for the ,all in all4 ,all things are given to it1 not in itself1 but in ,god2 not to be possessed by itself1 but to be possessed by ,god4 ,its riches are immense1 for they are ,god ,himself4 ,it feels its capacity increasing day by day to immensity3 every virtue is restored to it1 but in ,god4 ,it must be remarked1 that as it was only despoiled by degrees1 so it is only enriched and vivified by degrees4 ,the more it loses itself in ,god1 the greater its capacity becomes2 just as the more the torrent loses itself in the sea1 the more it is enlarged1 having no other limits than those of the sea3 it participates in all its properties4 ,the soul becomes strong and firm3 it has lost all means1 but it has found the end4 ,this divine life becomes quite natural to it4 ,as it no longer feels itself1 sees itself1 or knows itself1 so it no longer sees or understands or distinguishes anything of ,god as distinct or outside of itself4 ,it is no longer conscious of love1 or light1 or knowledge2 it only knows that ,god is1 and that it no longer lives except in ,god4 ,all devotion is action1 and all action is devotion3 all is the same2 the soul is indifferent to all1 for all is equally ,god4 ,formerly it was necessary to exercise virtue in order to perform virtuous works2 here all distinction of action is taken away1 the actions having no virtue in themselves1 but all being ,god1 the meanest action equally with the greatest1 provided it is in the order of ,god and at ,his time3 for all that might be of the natural choice1 and not in this order1 would have another effect1 leading the soul out of ,god by unfaithfulness4 ,not that it would be brought out of its degree or its loss1 but out of the divine plan1 which makes all things one and all things ,god4 ,so the soul is indifferent as to whether it be in one state or another1 in one place or another3 all is the same to it1 and it lets itself be carried along naturally4 ,it ceases to think1 to wish1 or to choose for itself2 but remains content1 without care or anxiety1 no longer distinguishing its inner life to speak of it4 ,indeed it may be said not to possess one3 it is no longer in itself2 it is all in ,god4 ,it is not necessary for it to shut itself up within itself2 it does not hope to find anything there1 and does not seek for it4 ,if a person were altogether penetrated with the sea1 having sea within and without1 above and below1 on every side1 he would not prefer one place to another1 all being the same to him4 ,so the soul does not trouble itself to seek anything or to do anything2 that is1 of itself1 by itself1 or for itself4 ,it remains as it is4 ,but what does it do8 ,nothing--always nothing4 ,it does what it is made to do1 it suffers what it is made to suffer4 ,its peace is unchangeable1 but always natural4 ,it has1 as it were1 passed into a state of nature2 and yet how different from those altogether without ,god6 ,the difference is1 that it is compelled to action by ,god without being conscious of it1 whereas formerly it was nature that acted4 ,it seems to itself to do neither right nor wrong1 but it lives satisfied1 peaceful1 doing what it is made to do in a steady and resolute manner4 ,god alone is its guide2 for at the time of its loss1 it lost its own will4 ,and if you were to ask what are its desires1 it could not tell4 ,it can choose for itself no longer3 all desire is taken away1 because1 having found its centre1 the heart loses all natural inclination1 tendency1 and activity1 in the same way as it loses all repugnance and contrariety4 ,the torrent has no longer either a declivity or a movement3 it is in repose1 and at its end4 ,but with what satisfaction is this soul satisfied8 ,with the satisfaction of ,god1 immense1 general1 without knowing or understanding what it is that satisfies it2 for here all sentiments1 tastes1 views1 particular opinions1 however delicate they may be1 are taken from it3 that certain vague1 indefinable something1 which formerly occupied without occupying it1 is gone1 and nothing remains to it4 ,but this insensibility is very different to that of death1 burial1 and decay4 ,that was a deprivation of life1 a distaste1 a separation1 the powerlessness of the dying united with the insensibility of the dead2 but this is an elevation above all these things1 which does not remove them1 but renders them useless4 ,a dead man is deprived of all the functions of life by the powerlessness of death2 but if he were to be raised gloriously1 he would be full of life1 without having the power to preserve it by means of the senses3 and being placed above all means by virtue of his germ of immortality1 he would no longer feel that which animated him1 although he would know himself to be alive4 ,in this degree ,god cannot be tasted1 seen1 or felt1 being no longer distinct from ourselves1 but one with us4 ,the soul has neither inclination nor taste for anything3 in the period of death and burial it experienced this1 but in a very different manner4 ,then it arose from distaste and powerlessness1 but now it is the effect of plenitude and abundance2 just as if a person could live on air1 he would be full without feeling his plenitude1 or knowing in what way he had been satisfied2 he would not be empty and unable to eat or to taste1 but free from all necessity of eating by reason of his satisfaction1 without knowing how the air1 entering by all his pores1 had penetrated equally at all parts4 ,the soul here is in ,god1 as in the air which is natural to it1 and it is no more sensible of its fulness than we are of the air we breathe4 ,yet it is full1 and nothing is wanting to it2 therefore all its desires are taken from it4 ,its peace is great1 but not as it was before4 ,formerly it was an inanimate peace a certain sepulture1 from which there sometimes escaped exhalations which troubled it4 ,when it was reduced to ashes1 it was at peace2 but it was a barren peace1 like that of a corpse1 which would be at peace in the midst of the wildest storms of the sea3 it would not feel them1 and would not be troubled by them1 its state of death rendering is insensible4 ,but here the soul is raised1 as it were1 to a mountain-top1 from which it sees the waves rolling and tossing1 without fearing their attacks2 or rather it is at the bottom of the sea1 where there is always tranquillity1 even while the surface is agitated4 ,the senses may suffer their sorrows1 but at the centre there is always the same calm tranquillity1 because ,he who possesses it is immutable4 ,this1 of course1 supposes the faithfulness of the soul2 for in whatever state it may be1 it is possible for it to recede and fall back into itself4 ,but here the soul progresses infinitely in ,god2 and it is possible for it to advance incessantly2 just as1 if the sea had no bottom1 any one falling into it would sink to infinitude1 and going down to greater and greater depths of the ocean1 would discover more and more of its beauties and treasures4 ,it is even thus with the soul whose home is in ,god4 ,but what must it do in order to be faithful to ,god8 ,nothing1 and less than nothing4 ,it must simply suffer itself to be possessed1 acted upon1 and moved without resistance1 remaining in the state which is natural to it1 waiting for what every moment may bring to it1 and receiving it from ,him1 without either adding to or taking from it2 letting itself be led at all times and to any place1 regardless of sight or reason1 and without thinking of either2 letting itself go naturally into all things1 without considering what would be best or most plausible2 remaining in the state of evenness and stability in which ,god has placed it1 without being troubled to do anything2 but leaving to ,god the care of providing its opportunities1 and of doing all for it2 not making definite acts of abandonment1 but simply resting in the state of abandonment in which it already is1 and which is natural to it4 ,the soul is unable to act in any way of itself without a consciousness of unfaithfulness4 ,it possesses all things by having nothing4 ,it finds a facility for every duty1 for speaking and for acting1 no longer in its own way1 but in ,god's4 ,its faithfulness does not consist in ceasing from all activity1 like one who is dead1 but in doing nothing except by the principle which animates it4 ,a soul in this state has no inclination of its own in anything1 but lets itself go as it is led1 and beyond that does nothing4 ,it cannot speak of its state1 for it does not see it2 though there is so much that is extraordinary1 it is no longer as it was in the former degrees1 where the creature had some part in it1 that which was in a great measure its own2 but here the most wonderful things are perfectly natural1 and are done without thought4 ,it is the same principle that gives life to the soul which acts in it and through it4 ,it has a sovereign power over the hearts of those around it1 but not of itself4 ,as nothing belongs to it1 it can make no reserves2 and if it can say nothing of a state so divine1 it is not because it fears vanity1 for that no longer exists2 it is rather because what it has1 while possessing nothing1 passes all expression by its extreme simplicity and purity4 ,not that there are not many things which are but the accessories of this condition1 and not the centre1 of which it can easily speak4 ,these accessories are like the crumbs which fall from that eternal feast of which the soul begins to partake in time2 they are but the sparks which prove the existence of a furnace of fire and flame2 but it is impossible to speak of the principle and the end1 because only so much can be imparted as ,god is pleased to give at the moment to be either written or spoken4 ,it may be asked1 ,is the soul unconscious of its faults1 or does it commit none8 ,it does commit them1 and is more conscious of them than ever1 especially in the commencement of its new life4 ,the faults committed are often more subtile and delicate than formerly4 ,the soul knows them better1 because its eyes are open2 but it is not troubled by them1 and can do nothing to rid itself of them4 ,it is true that1 when it has been guilty of unfaithfulness or sin1 it is sensible of a certain cloud2 but it passes over1 without the soul itself doing anything to dispel it1 or to cleanse itself2 apart from which1 any efforts it might make would be useless1 and would only serve to increase its impurity2 so that it would be deeply sensible that the second stain was worse than the first4 ,it is not a question of returning to ,god1 because a return presupposes a departure2 and if we are in ,god1 we have but to abide in ,him2 just as1 when there arises a little cloud in the middle region of air1 if the wind blows1 it moves the clouds1 but does not dissipate them2 if1 on the contrary1 the sun shines forth1 they will soon be dispelled4 ,the more subtile and delicate the clouds are1 the more quickly they will be dissipated4 ,oh6 if we had sufficient fidelity never to look at ourselves1 what progress might we not make6 ,our sights of ourselves resemble certain plants in the sea1 which1 just so long as their support lasts1 prevent bodies from falling4 ,if the branches are very delicate1 the weight of the body forces them down1 and we are only delayed for a moment2 but if we look at ourselves willingly and long1 we shall be delayed just so long a time as the look may occupy1 and our loss will be great indeed4 ,the defects of this state are certain light emotions or sights of self1 which are born and die in a moment--certain winds of self1 which pass over the calm sea1 and cause ripples2 but these faults are taken from us little by little1 and continually become more delicate4 ,the soul1 on leaving the tomb1 finds itself1 without knowing how1 clothed with the inclinations of ,christ2 not by distinct and natural views of ,him1 but by its natural condition1 finding these inclinations just when they are needed1 without thinking of them2 as a person who possesses a hidden treasure might find it unexpectedly in the time of his need4 ,the soul is surprised when1 without having reflected on the mind and disposition of ,christ1 it finds them naturally implanted within it4 ,these dispositions of ,christ are lowliness1 meekness1 submission1 and the other virtues which ,he possessed4 ,the soul finds that all these are acting within it1 but so easily1 that they seem to have become natural to it4 ,its treasury is in ,god alone1 where it can draw upon it ceaselessly in every time of need1 without in any degree diminishing it4 ,it is then that it really puts on ,jesus ,christ 7,rom4 xiii4 #ad72 and it is henceforth ,he who acts1 speaks1 moves in the soul1 the ,lord ,jesus ,christ being its moving principle4 ,now those around it do not inconvenience it2 the heart is enlarged to contain them4 ,it desires neither activity nor retreat1 but only to be each moment what ,god makes it to be4 ,as in this condition the soul is capable of infinite advancement1 ,i leave those who are living in it to write of it1 the light not being given me for the higher degrees1 and my soul not being sufficiently advanced in ,god to see or to know them4 ,all that ,i shall add is1 that it is easy to see by the length of the road necessary to be taken in order to arrive at ,god that the end is not so soon attained as we are apt to imagine1 and that even the most spiritual and enlightened mistake the consummation of the passive way of light and love for the end of this one1 when in reality it is but the commencement4 ,i must also remark1 that what ,i have said touching the mind of ,christ commences as soon as we enter the way of naked faith4 ,although the soul in the former degrees has no distinct sights of ,christ1 it has nevertheless a desire to be conformed to ,his image4 ,it covets the cross1 lowliness1 poverty2 then this desire is lost1 and there remains a secret inclination for the same things1 which continually deepens and simplifies1 becoming every day more intimate and more hidden4 ,but here the mind of ,christ is the mind of the soul1 natural and habitual to it1 as something no longer distinct from itself1 but as its own being and its own life2 ,christ exercising it without going out of the soul1 and the soul exercising it with ,him1 in ,him1 without going out of ,him2 not like something distinct1 which it knows1 sees1 attempts1 practises1 but as that which is natural to it4 ,all the actions of life1 such as breathing1 are done naturally1 without thought1 rule1 or measure2 and they are done unconsciously by the person who does them4 ,it is thus with the mind of ,christ in this degree1 which continually develops1 as the soul is more transformed in ,him1 and becomes more thoroughly one with ,him4 ,but are there no crosses in this condition8 ,as the soul is strong with the strength of ,god ,himself1 ,god lays upon it more crosses and heavier ones than before2 but they are borne divinely4 ,formerly the cross charmed it2 it was loved and cherished2 now it is not thought of1 but is suffered to go and come2 and the cross itself becomes ,god1 like all other things4 ,this does not involve the cessation of suffering1 but of the sorrow1 the anxiety1 the bitterness of suffering4 ,it is true that the crosses are no longer crosses1 but ,god4 ,in the former stages1 the cross is virtue1 and is exalted more and more as the condition is more advanced3 here the soul feels it to be ,god1 like the rest2 all that constitutes the life of this soul1 all that it has1 moment by moment1 being ,god to it4 ,the outward appearance of these persons is quite ordinary1 and nothing unusual is observed in them except by those who are capable of understanding them4 ,all is seen in ,god1 and in its true light2 therefore this state is not subject to deception4 ,there are no visions1 revelations1 ecstasies1 ravishments1 or translations4 ,all these things do not belong to this state1 which is above them all4 ,this way is simple1 pure1 and naked1 seeing nothing out of ,god2 and thus seeing all as ,god sees it1 and with ,his eyes4 ,,part ,,ii4 ,,chapter ,i4 ,,more ,,particular ,,description ,,of ,,some ,,of ,,the ,,characteristics ,,of ,,the ,,divine ,,resurrection ,,life--,,true ,,liberty ,,and ,,the ,,risen ,,life1 ,,in ,,distinction ,,from ,,that ,,which ,,is ,,not ,,so1 ,,of ,,which ,,job ,,is ,,an ,,illustration--,,commencement ,,of ,,the ,,apostolic ,,life--,,its ,,functions ,,and ,,its ,,fruits--,,on ,,the ,,practice ,,of ,,virtue1 ,,particularly ,,of ,,humility--,,blessedness ,,of ,,being ,,lost ,,in ,,god--,,rarity ,,of ,,perfect ,,abandonment--,,rays ,,of ,,glory ,,escaped ,,from ,,within4 ,i omitted to say that this is where true liberty begins2 not1 as some imagine1 a liberty which necessitates idleness2 that would be imprisonment rather than liberty1 fancying ourselves free because1 having an aversion to our own works1 we no longer practise them4 ,the liberty of which ,i speak is of a different nature2 it does all things easily which ,god would have done1 and the more easily in proportion to the duration and the painfulness of the incapacity to do them which we have previously experienced4 ,i confess ,i do not understand the resurrection state of certain ,christians1 who profess to have attained it1 and who yet remain all their lives powerless and destitute2 for here the soul takes up a true life4 ,the actions of a raised man are the actions of life2 and if the soul remain lifeless1 ,i say that it may be dead or buried1 but not risen4 ,a risen soul should be able to perform without difficulty all the actions which it has performed in the past1 only they would be done in ,god4 ,did not ,lazarus1 after his resurrection1 exercise all the functions of life as formerly1 and ,jesus ,christ after ,his resurrection was willing to eat and to converse with men4 ,and so of those who believe themselves to be risen with ,christ1 and who are nevertheless stunted in their spiritual growth and incapable of devotion1--,i say1 that they do not possess a resurrection life1 for there everything is restored to the soul a hundred-fold4 ,there is a beautiful illustration of this in the case of ,job1 whose history ,i consider a mirror of the spiritual life4 ,first ,god robbed him of his wealth1 which we may consider as setting forth gifts and graces2 then of his children2 this signifies the destruction of natural sensibilities1 and of our own works1 which are as our children and our most cherished possessions3 then ,god deprived him of his health1 which symbolises the loss of virtue2 then ,he touched his person1 rendering him an object of horror and contempt4 ,it even appears that this holy man was guilty of sin1 and failed in resignation2 he was accused by his friends of being justly punished for his crimes2 there was no healthy part left in him4 ,but after he had been brought down to the dunghill1 and reduced as it were to a corpse1 did not ,god restore everything to him1 his wealth1 his children1 his health1 and his life8 ,it is the same with spiritual resurrection2 everything is restored1 with a wonderful power to use it without being defiled by it1 clinging to it without appropriating it as before4 ,all is done in ,god1 and things are used as though they were not used4 ,it is here that true liberty and true life are found4 ,if we have been planted in the likeness of ,christ's death1 we shall be also in the likeness of ,his resurrection 7,rom4 vi4 #e74 ,can there be freedom where there are powerlessness and restrictions8 ,no2 ,if the ,son shall make you free1 ye shall be free indeed1 but with ,his liberty4 ,this is where true liberty begins4 ,nothing that ,god desires is difficult to us1 or costs us anything2 and if a person is called to preach1 to instruct1 c41 he does it with a marvellous facility1 without the necessity of preparing a discourse1 being well able to practise what ,jesus commanded ,his disciples1 ,take no thought how or what ye shall speak3 for ,i will give you a mouth and wisdom1 which all your adversaries shall not be able to gainsay nor resist 7,matt4 x4 #ai2 ,luke xxi4 #ae74 ,this is not given till after an experience of powerlessness2 and the deeper that experience has been1 the greater is the liberty4 ,but it is useless to endeavour to force ourselves into this condition2 for as ,god would not be the source1 we should not realise the desired results4 ,it may well be said of this risen life1 that all good things are given with it4 ,in this state1 the soul cannot practise the virtues as virtues2 it is not even conscious of them2 but all the virtues have become so habitual to it1 that it practises them naturally1 almost instinctively4 ,when it hears others speak of deep humiliation1 it is surprised to find that it experiences nothing of the kind2 and if it sought to humble itself1 it would be astonished1 as though it were guilty of unfaithfulness1 and would even find it impossible1 because the state of annihilation through which it has passed has placed it below all humiliation2 for in order to be humbled1 we must be something1 and nothingness cannot be brought lower2 its present state has placed it above all humility and all virtue by its transformation into ,god1 so that its powerlessness arises both from its annihilation and its elevation4 ,those persons have nothing outwardly to distinguish them from others1 unless it be that they do no harm to any one2 for1 so far as the exterior is concerned1 they are very ordinary1 and therefore do not attract observation1 but live in a state of quiet rest1 free from all care and anxiety4 ,they experience a deep joy1 arising from the absence of all fear1 or desire1 or longing1 so that nothing can disturb their repose or diminish their joy4 ,david possessed this experience when he said1 ,the ,lord is my light and my salvation1 whom shall ,i fear8 ,the ,lord is the strength of my life2 of whom shall ,i be afraid 7,ps4 xxvii4 #a74 ,a heart ravished with joy no longer looks at itself1 nor thinks of itself2 and its joy1 though great1 is not an object of contemplation4 ,the soul is in a state of ravishment and ecstasy which cause no uneasiness1 because ,god has enlarged its capacity almost to infinitude4 ,those ecstasies which cause the loss of consciousness are the effect of human imperfection1 and are nevertheless the admiration of men4 ,god is1 as it were1 drawing the soul out of itself that it may be lost in ,him2 but as it has neither sufficient purity nor strength to bear the process1 it becomes necessary1 either that ,god should cease thus to draw it1 which involves the cessation of the ecstasy1 or that nature should succumb and die1 which not unfrequently happens4 ,but in this resurrection life1 the ecstasy lasts1 not for a few hours only1 but for ever1 without either violence or variation1 ,god having purified and strengthened the subject of it to the extent necessary to enable it to bear this glorious ravishment4 ,it seems to me that when ,god goes out of ,himself1 ,he creates an ecstasy1--but ,i dare not say this for fear of teaching an error4 ,what ,i say then is1 that the soul drawn out of itself experiences an inward ecstasy2 but a happy one1 because it is only drawn out of itself in order that it may be drowned and lost in ,god1 quitting its own imperfections and its own limited thoughts to participate in those of ,god4 ,o happy nothingness6 where does its blessedness end8 ,o poverty-stricken1 weary ones6 how well ye are recompensed6 ,o unutterable happiness6 ,o soul6 what a gain thou hast made in exchange for all thy losses6 ,couldst thou have believed1 when thou wast lying in the dust1 that what caused thee so much horror could have procured thee so great a happiness as that which thou now possessest8 ,if it had been told thee1 thou couldst not have credited it4 ,learn now by thine own experience how good it is to trust in ,god1 and that those who put their confidence in ,him shall never be confounded4 ,o abandonment6 what gladness canst thou impart to the soul1 and what progress it might have made if it had found thee at first2 from how much weariness it might have been delivered if it had known how to let ,god work6 ,but1 alas6 men are not willing to abandon themselves1 and to trust only in ,god4 ,even those who appear to do it1 and who think themselves well established in it1 are only abandoned in imagination1 and not in reality4 ,they are willing to abandon themselves in one thing and not in another2 they wish to compromise with ,god1 and to place a limit to what they will permit ,him to do4 ,they want to give themselves up1 but on such and such conditions4 ,no2 this is not abandonment4 ,an entire and total abandonment excepts nothing1 keeps back nothing1 neither death1 nor life1 nor perfection1 nor salvation1 nor heaven1 nor hell4 ,o poor souls6 give yourselves up utterly in this abandonment2 you will get only happiness and blessing from it4 ,walk boldly on this stormy sea1 relying on the word of ,jesus1 who has promised to take upon ,himself the care of all those who will lose their own life1 and abandon themselves to ,him4 ,but if you sink like ,peter1 ascribe it to the weakness of your faith4 ,if we had the faith calmly1 and without hesitation1 to face all dangers1 what good should we not receive6 ,what do you fear1 trembling heart8 ,you fear to lose yourself8 ,alas6 for all that you are worth1 what would that matter8 ,yes1 you will lose yourself if you have strength to abandon yourself to ,god1 but you will be lost in ,him4 ,o happy loss6 ,i do not know how sufficiently to repeat it4 ,why can ,i not persuade every one to make this abandonment8 and why do men preach anything less8 ,alas6 men are so blind that they regard all this as folly1 as something fit for women and weak minds2 but for great minds it is too mean2 they must guide themselves by their own meagre share of wisdom4 ,this path is unknown to them1 because they are wise and prudent in themselves2 but it is revealed to babes1 who can suffer self to be annihilated1 and who are willing to be moved by ,god at ,his pleasure1 leaving ,him to do with them as ,he will1 without resistance1 without considering what others will say4 ,oh1 how difficult it is to this proper prudence to become nothing both in its own eyes and in the sight of others6 ,men say that their one object in life is to glorify ,god1 while it is really their own glorification4 ,but to be willing to be nothing in the sight of ,god1 to live in an entire abandonment1 in utter self-despair1 to give themselves to ,him when they are the most discouraged1 to leave themselves in ,his hands1 and not to look at self when they are on the very edge of the abyss2 it is this that is so rare1 and it is this which constitutes perfect abandonment4 ,there sometimes occur in this life wonderful manifestations to the natural senses1 but this is not usual2 it is like ,christ on the ,mount of ,transfiguration4 ,,chapter ,,ii4 ,,stability1 ,,experiences1 ,,elevation1 ,,extreme ,,purity1 ,,and ,,peace ,,of ,,the ,,soul ,,in ,,the ,,condition ,,of ,,abandonment--,,all ,,is ,,purely ,,god ,,to ,,it--,,for ,,its ,,lost ,,liberty ,,it ,,finds ,,that ,,of ,,god--,,state ,,in ,,which ,,all ,,is ,,divinely ,,sure1 ,,equal1 ,,and ,,indifferent4 ,the soul having attained a divine state1 is1 as ,i have already said1 an immovable rock1 proof against all blows or shocks1 unless it be when the ,lord desires it to do something contrary to custom2 then1 if it does not yield to ,his first promptings1 it has to suffer the pain of a constraint to which it can offer no resistance1 and is compelled by a violence1 which cannot be explained1 to obey ,his will4 ,it is impossible to tell the strange proofs to which ,god subjects the hearts which are perfectly abandoned1 and which offer no resistance to ,him in anything2 neither1 if ,i could speak of them1 should ,i be understood4 ,all that ,i can say is1 that ,he does not leave them the shadow of anything that could be named1 either in ,god or out of ,god4 ,and ,he so raises them above all by the loss of all1 that nothing less than ,god ,himself1 either in earth or heaven1 can stop them4 ,nothing can harm them1 because there is no longer anything hurtful for them1 by reason of their union with ,god1 which1 in associating with sinners1 contracts no defilement1 because of its essential purity4 ,this is more real than ,i can express3 the soul participates in the purity of ,god2 or rather1 all natural purity having been annihilated1 the purity of ,god alone exists in its nothingness2 but so truly1 that the heart is in perfect ignorance of evil1 and powerless to commit it1 which does not however prevent the possibility of its falling2 but this seldom happens here1 because the profound nothingness of the soul does not leave anything that can be appropriated to itself2 and it is appropriation alone which can cause sin1 for that which no longer exists cannot sin4 ,the peace of those in this condition is so invariable and so profound1 that nothing either in earth or hell can disturb it for a moment4 ,the senses are still susceptible to suffering2 but when they are overpowered by it1 and cry out with the anguish1 if they are questioned1 or if they examine themselves1 they will find nothing in themselves that suffers3 in the midst of the greatest pain1 they say that they suffer nothing1 being unable to admit that they are suffering1 because of the divine state of blessedness which reigns in the centre or supreme part4 ,and then there is such an entire and complete separation of the two parts1 the inferior and the superior1 that they live together like strangers2 and the most extraordinary trouble does not interrupt the perfect peace1 tranquillity2 joy1 and rest of the superior part2 as the joy of the divine life does not prevent the suffering of the inferior4 ,if you wish to attribute any goodness to those who are thus transformed in ,god1 they will object to it1 not being able to find anything in themselves that can be named1 affirmed1 or heard4 ,they are in a complete negation4 ,it is this which causes the difference of terms and expressions employed by writers on this subject1 who find a difficulty in making themselves understood1 except by those whose experience accords with their own4 ,another effect of this negation is1 that the soul having lost all that was its own1 ,god having substituted ,himself1 it can attribute nothing either to itself or to ,god2 because it knows ,god only1 of whom it can say nothing4 ,here all is ,god to the soul1 because it is no longer a question of seeing all in ,god2 for to see things in ,god is to distinguish them in ,him4 ,for instance1 if ,i enter a room1 ,i see all that is there in addition to the room itself1 though it be placed within it2 but if all could be transformed into the room itself1 or else were taken out of it1 ,i should see nothing but the room alone4 ,all creatures1 celestial1 terrestrial or pure intelligences1 disappear and fade away1 and there remains only ,god ,himself1 as ,he was before the creation4 ,the soul sees only ,god everywhere2 and all is ,god2 not by thought1 sight1 or light1 but by an identity of condition and a consummation of unity1 which rendering it ,god by participation1 without its being able to see itself1 prevents it seeing anything anywhere2 it can see no created being out of the ,uncreated1 the only uncreated ,one being all and in all4 ,men would condemn such a state1 saying it makes us something less than the meanest insect2 and so it does1 not by obstinacy and firmness of purpose1 but by powerlessness to interfere with ourselves4 ,you may ask one in this condition1 ,who leads you to do such and such a thing8 ,is it ,god who has told you to do it1 or has made known to you ,his will concerning it8 ,he will reply1 ,i know nothing1 and ,i do not think of knowing anything3 all is ,god and ,his will2 and ,i no longer know what is meant by the will of ,god1 because that will has become natural to me4 ,but why should you do this rather than that8 ,i do not know3 ,i let myself be guided by ,him who draws me4 ,why so8 ,he draws me because ,i1 being no longer anything1 am carried along with ,god1 and am drawn by ,him alone4 ,he goes hither and thither3 ,he acts2 and ,i am but an instrument1 which ,i neither see nor regard4 ,i have no longer a separate interest1 because by the loss of myself ,i have lost all self-interest4 ,neither am ,i capable of giving any reason for my conduct1 for ,i no longer have a conduct3 yet ,i act infallibly so long as ,i have no other principle than that of the ,infallible ,one4 ,and this blind abandonment is the permanent condition of the soul of which ,i speak2 because having become one with ,god1 it can see nothing but ,god2 for having lost all separateness1 self-possession1 and distinction1 it can no longer be abandoning itself1 because1 in order to abandon ourselves1 we must do something1 and have the power of disposing of ourselves4 ,the soul is in this condition hidden with ,christ in ,god 7,col4 iii4 #c72 mingled with ,him1 as the river of which we have spoken is mingled with the sea1 so that it can be separated no more4 ,it has the ebb and flow of the sea1 no longer by choice1 will1 and liberty1 but by nature3 the immense sea having absorbed its shallow limited waters1 it participates in all the movements of the sea4 ,it is the sea which bears it1 and yet it is not borne1 since it has lost its own being2 and having no other motion than that of the sea1 it acts as the sea acts3 not because it naturally possesses the same qualities1 but because1 having lost all its natural qualities1 it has no others but those of the sea1 without having the power of ever being anything but sea4 ,it is not1 as ,i have said1 that it does not so retain its own nature1 that1 if ,god so willed it1 in a moment it could be separated from the sea2 but ,he does not do this4 ,neither does it lose the nature of the creature2 and ,god could1 if ,he pleased1 cast it off from ,his divine bosom3 but ,he does not do it1 and the creature acts as it were divinely4 ,but it will be said that by this theory ,i deprive man of his liberty4 ,not so2 he is no longer free except by an excess of liberty1 because he has lost freely all created liberty4 ,he participates in the uncreated freedom1 which is not contracted1 bounded1 limited by anything2 and the soul's liberty is so great1 so broad1 that the whole earth appears to it as a speck1 to which it is not confined4 ,it is free to do all and to do nothing4 ,there is no state or condition to which it cannot accommodate itself2 it can do all things1 and yet takes no part in them4 ,o glorious state6 who can describe thee1 and what hast thou to fear or to apprehend8 ,o ,paul6 thou couldst say1 who shall separate us from the love of ,christ8 ,i am persuaded1 says the great apostle1 that neither death1 nor life1 nor angels1 nor principalities1 nor powers1 nor things present1 nor things to come1 nor height1 nor depth1 nor any other creature1 shall be able to separate us from the love of ,god1 which is in ,christ ,jesus our ,lord 7,rom4 viii4 #ce1 #ch1 #ci74 ,now these words1 ,i am persuaded1 exclude all doubt4 ,but what was the foundation of ,paul's assurance8 ,it was in the infallibility of ,god alone4 ,the epistles of this great apostle1 this mystical teacher1 are often read1 but seldom understood2 yet all the mystic way1 its commencement1 its progress1 its end1 are described by ,st ,paul1 and even the divine life2 but few are able to understand it1 and those to whom the light is given see it all there clearer than the day4 ,ah6 if those who find it so difficult to leave themselves to ,god could only experience this1 they would confess that though the way might be arduous1 a single day of this life was a sufficient recompense for years of trouble4 ,but by what means does ,god bring the soul here8 ,by ways altogether opposed to natural wisdom and imagination4 ,he builds up by casting down2 ,he gives life by killing4 ,oh6 if ,i could tell what ,he does1 and the strange means which ,he uses to bring us here4 ,but silence6 men are not able to hear it2 those who have experienced it know what it is4 ,here there is no need of place or time2 all is alike1 all places are good2 and wherever the order of ,god may take us1 it is well1 because all means are useless and infinitely surpassed3 when we have reached the end1 there is nothing left to wish for4 ,here all is ,god3 ,god is everywhere and in everything1 and therefore to the soul all is the same4 ,its religion is ,god ,himself1 always the same1 never interrupted2 and if sometimes ,god pours some stream of ,his glory upon its natural powers and sensibilities1 it has no effect upon the centre1 which is always the same4 ,the soul is indifferent either to solitude or a crowd3 it no longer looks forward to deliverance from the body in order that it may be united to ,god4 ,it is now not only united1 but transformed1 changed into the ,object of its love1 which causes it no longer to think of loving2 for it loves ,god with ,his own love1 and naturally1 though not inamissibly4 ,,chapter ,,iii4 ,,in ,,which ,,is ,,explained ,,by ,a ,,comparison ,,that ,,which ,,concerns ,,perfect ,,union ,,or ,,deiformity--,,secrets ,,of ,,god ,,revealed ,,to ,,his ,,hidden ,,ones1 ,,and ,,by ,,them ,,to ,,others--,,permanence ,,and ,,progress ,,of ,,this ,,condition1 ,,though ,,variable--,,natural ,,capacity ,,must ,,be ,,lost--,,the ,,participated ,,capacity ,,of ,,god ,,by ,,transformation ,,glows ,,infinitely4 ,a similitude occurs to my mind which appears very appropriate to this subject3 it is that of grain4 ,first it is separated from the husk1 which sets forth conversion and separation from sin3 when the grain is separate and pure1 it must be ground 7by affliction1 crosses1 sickness1 c472 when it is thus bruised and reduced to flour1 there must still be taken from it1 not that which is impure1 for this is gone1 but all that is coarse1 that is1 the bran2 and when there is nothing left but the fine flour1 then it is made into bread for food4 ,it appears as though the flour were soiled1 blackened1 and blighted2 that its delicacy and whiteness were taken from it1 in order that it may be made into a paste which is far less beautiful than the flour4 ,lastly1 this paste is exposed to the heat of the fire4 ,now this is precisely what happens to the soul of which ,i have been speaking4 ,but after the bread is baked1 it is fit for the mouth of the king1 who not only unites it to himself by contact with it1 but eats it1 digests it1 consumes it1 and annihilates it1 that it may enter into his composition1 and become part of himself4 ,you will observe that though the bread has been eaten by the king1 which is the greatest honour it can receive1 and is its end1 yet it cannot be changed into his substance unless it be annihilated by digestion1 losing all its natural form and quality4 ,oh1 how well this sets forth all the conditions of the soul2 that of union being very different to that of transformation1 in which the soul1 in order to become one with ,god1 transformed and changed into ,him1 must not only be eaten1 but digested1 that1 after having lost all that was its own1 it may become one with ,god ,himself3 ,that they all may be one1 as ,thou1 ,father1 art in me1 and ,i in ,thee2 that they also may be one in us1 ,i in them1 and ,thou in me1 that they may be made perfect in one4 7,john xvii4 #ba1 #bc74 ,he that is joined unto the ,lord is one spirit 7#a ,cor4 vi4 #ag74 ,this state is very little known1 therefore it is not spoken of4 ,o state of life6 how narrow is the way which leadeth unto thee6 ,o love the most pure of all1 because ,thou art ,god ,himself6 ,o love immense and independent1 which nothing can limit or straiten6 ,yet these people appear quite common1 as ,i have said1 because they have nothing outwardly to distinguish them1 unless it be an infinite freedom1 which is often scandalised by those who are limited and confined within themselves1 to whom1 as they see nothing better than they have themselves1 all that is different to what they possess appears evil4 ,but the holiness of these simple and innocent ones whom they despise is a holiness incomparably more eminent than all which they consider holy1 because their own works1 though performed with such strictness1 have no more strength than the principle in which they originate1 which is always the effort1 though raised and ennobled1 of a weak creature2 but those who are consummated in the divine union act in ,god by a principle of infinite strength2 and thus their smallest actions are more agreeable to ,god than the multitude of heroic deeds achieved by others1 which appear so great in the sight of men4 ,therefore those in this degree do not seek for great things to do1 resting contented with being what ,god makes them at each moment4 ,these do more1 without doing anything1 for the conversion of a kingdom1 than five hundred preachers who have not attained this condition4 ,god sometimes1 however1 permits these people to be known1 though not fully4 ,many people apply to them for instruction1 to whom they communicate a vivifying principle1 by means of which many more are won to ,christ2 but this is done1 without care or anxiety1 by pure ,providence4 ,if people only knew the glory which is rendered to ,god by such as these1 who are scorned by the world1 they would be astonished2 for it is they who render to ,god a glory worthy of ,himself2 because ,god1 acting as ,god within them1 brings into them a glory worthy of ,him4 ,oh1 how many ,christians1 quite seraphic in appearance1 are far from this6 ,but in this condition1 as in all others1 there are souls more or less divine4 ,god hides them in ,his bosom1 and under the veil of a most common life1 so that they may be known to ,him alone1 though they are ,his delight4 ,here the secrets of ,god1 in ,himself and in the hearts of those in whom ,he dwells1 are revealed2 not by word1 sight1 or light1 but by the science of ,god1 which abides in ,him2 and when such people have to write or speak1 they are themselves astonished to find that all flows from a divine centre1 without their having been aware that they possessed such treasures4 ,they find themselves in a profound science1 without memory or recollection2 like an inestimable treasure1 which is unobserved until there is a necessity for its manifestation2 and it is in the manifestation to others that they find the revelation to themselves4 ,when they write1 they are astonished to find themselves writing of things with which they neither knew nor believed themselves to be acquainted2 although1 as they write1 they cannot doubt their apprehension of them4 ,it is not so with other ,christians2 their light precedes their experience1 as a person sees from afar the things which he does not possess1 and describes what he has seen1 known1 heard1 c4 ,but these are persons who hold a treasure within themselves1 which they do not see until after the manifestation1 although it is in their possession4 ,yet1 after all1 this does not well express the idea which ,i wish to convey4 ,god is in this soul2 or rather the soul no longer exists2 it no longer acts1 but ,god acts1 and it is the instrument4 ,god includes all treasures in ,himself1 and manifests them through this soul to others2 and thus1 as it draws them from its centre1 it becomes aware of their presence1 though it had never reflected upon them before4 ,i am sure that any who have attained this degree will enter into my meaning1 and will easily distinguish the difference between the states ,i have described4 ,those whom ,i mentioned first1 see things and enjoy them as we enjoy the sun2 but the others have become one with the sun itself1 which does not enjoy nor reflect upon its own light4 ,this condition is permanent1 and its only vicissitude1 so far as its centre is concerned1 is a greater advancement in ,god3 and as ,god is infinite1 ,he can continually make the soul more divine by enlarging its capacity1 as the water of which we have spoken expands in proportion as it is lost in the sea1 with which it mingles incessantly without ever leaving it4 ,it is the same with these souls4 ,all who are in this degree have ,god1 but some more and some less fully4 ,they are all full1 but all do not possess an equal plenitude4 ,a little vase when full is as truly filled as a larger one1 yet it does not contain an equal quantity4 ,so all these souls are filled with the fulness of ,god1 but it is according to their receptive capacity1 which capacity ,god continually enlarges4 ,therefore the longer ,christians live in this divine condition1 the more they expand1 and their capacity becomes continually more immense1 without anything being left for them to do or desire2 for they always possess ,god in ,his fulness1 and ,he never leaves an empty corner in their hearts4 ,as they grow and enlarge1 ,he fills them with ,himself1 as we see with the air4 ,a small room is full of air1 but a large one contains more4 ,if you continually increase the size of a room1 in the same proportion the air will enter1 infallibly though imperceptibly3 and thus1 without changing its state or disposition1 and without any new sensation1 the soul increases in capacity and in plenitude4 ,but this growing capacity can only be received in a state of nothingness1 because in any other condition there is an opposition to growth4 ,it may be well here to explain what may appear a contradiction1 when ,i say1 that the soul must be brought to nothing in order to pass into ,god1 and that it must lose all that is its own2 and yet ,i speak of capacity which it retains4 ,there are two capacities4 ,one is natural to the creature1 and this is narrow and limited3 when it is purified1 it is fitted to receive the gifts of ,god1 but not ,god ,himself2 because what we receive within us must of necessity be less than ourselves1 as that which is enclosed in a vase must be of less extent1 though it may be of greater value1 than the vase which contains it4 ,but the capacity of which ,i speak here is a capacity to extend and to lose itself more and more in ,god1 after the soul has lost its appropriation1 which confined it to itself2 and this capacity being no longer restricted nor limited1 because its annihilation has deprived it of all form1 disposes the soul to flow into ,god1 so that it loses itself1 and flows into ,him who is beyond comprehension4 ,the more it is lost in ,him1 the more it develops and becomes immense1 participating in ,his perfections1 and being more and more transformed in ,him1 as water in communication with its source continually mingles with it4 ,god1 being our original source1 has created us with a nature fit to be united1 transformed1 and made one with ,himself4 ,,chapter ,,iv4 ,,the ,,first ,,movements ,,of ,,these ,,souls ,,are ,,divine--,,their ,,sufferings ,,are ,,not ,,by ,,reflection1 ,,but ,,by ,,impression--,,greatness ,,of ,,these ,,sufferings1 ,,which1 ,,however1 ,,do ,,not ,,vary ,,their ,,rest ,,or ,,contentment ,,because ,,of ,,their ,,deification1 ,,which ,,progresses ,,infinitely1 ,,but ,,gradually--,,their ,,peace ,,disturbed ,,neither ,,by ,,good ,,nor ,,evil1 ,,as ,,god ,,is ,,neither ,,troubled ,,nor ,,disturbed ,,by ,,the ,,sight ,,of ,,man',s ,,sin1 ,,all ,,things ,,contributing ,,to ,,his ,,glory4 ,the soul has now nothing to do but to remain as it is1 and to follow without resistance all the movements of its ,guide4 ,all its movements are of ,god1 and ,he guides it infallibly4 ,it is not thus in the inferior conditions1 unless it be when the soul begins to taste of the centre2 but then it is not so infallible1 and they would be deceived who applied this rule to any but the most advanced state4 ,it is the duty of this soul to follow blindly with reflection all the movings of ,god4 ,here all reflection is banished1 and the soul would find a difficulty in indulging in it1 even if it desired to do so4 ,but as by an effort it might accomplish it1 this habit should be scrupulously avoided2 because reflection alone has the power of leading man to enter into himself1 and of drawing him out of ,god4 ,now1 ,i say1 that if man does not go out of ,god he will never sin2 and if he sin1 it is because he has gone out of ,him1 which can only be the effect of appropriation2 and the soul can only take itself back from its abandonment by reflex action1 which would be to it a hell similar to that into which the great angel fell when1 looking with complacency upon himself1 and preferring himself to ,god1 he became a devil4 ,and this state would be more terrible as that which had been previously attained was more advanced4 ,it will be objected that suffering is impossible in this condition1 not only as to the centre1 but also as to the senses1 because in order to suffering there must be reflex action1 and it is reflection which constitutes the principal and the most painful part of suffering4 ,all this is true in a certain sense2 and as it is a fact that souls far less advanced than these suffer sometimes by reflection1 sometimes by impression1 ,i maintain that it is also true that those in this degree cannot suffer otherwise than by impression4 ,this does not imply that sorrow may not be unlimited1 and far more intense than that which is reflected1 as the burning of one brought into actual contact with fire would be much more severe than that of one who is burned by the reflection of fire4 ,it will be said1 ,but ,god can teach them by means of reflection how to suffer4 ,god will not make use of reflection for this end4 ,he can show them in a moment what they have to suffer by a direct view1 and not by a reflected one1 as those in heaven see in ,god that which is in ,him1 and that which passes out from ,him to ,his creatures1 without looking at these things or reflecting upon them1 but remaining absorbed and lost in ,god4 ,it is this which deceives so many spiritually-minded people1 who imagine that nothing can be either known or suffered but by reflection4 ,on the contrary1 this kind of knowledge and suffering is very slight compared to that which is imparted in other ways4 ,all such suffering as can be distinguished and known1 though expressed in such exaggerated terms1 does not equal that of those who do not know their suffering1 and cannot admit that they do suffer1 because of the great separation between the two parts4 ,it is true that they suffer extreme pain2 it is true that they suffer nothing1 and that they are in a state of perfect contentment4 ,i believe that1 if such a soul were taken to hell1 it would suffer all the cruel tortures of its fate in a complete contentment1 because of the beatitude of its transformed centre2 and this is the cause of the indifference which they feel towards all conditions4 ,as ,i have said1 this does not prevent their experiencing the extremity of suffering1 as the extremity of suffering does not hinder their perfect happiness4 ,those who have experienced it will be well able to understand me4 ,it is not here as in the passive state of love4 ,there the soul is filled with a love of suffering and of the good pleasure of ,god3 here it is a loss of the will in ,god by a state of deification1 where all is ,god without its being recognised as such4 ,the soul is established by its condition in its sovereign1 unchangeable good4 ,it is in a perfect beatitude1 where nothing can cross its perfect happiness1 which is rendered its permanent condition2 for many possess it temporarily1 or know it temporarily1 before it becomes their permanent condition4 ,god gives first the knowledge of the condition1 then a desire for it2 then ,he gives it confusedly and indistinctly2 and lastly1 ,he makes it a normal condition1 and establishes the soul in it for ever4 ,it will be said that when once the soul is established in this condition1 nothing more can be done for it4 ,it is just the reverse3 there is always an infinitude to be done on the part of ,god1 not on that of the creature4 ,god does not make the life divine all at once1 but by degrees4 ,then1 as ,i have said1 ,he enlarges the capacity of the soul1 and can continually deify it more and more1 ,god being an unfathomable depth4 ,o ,lord6 how great is ,thy goodness1 which ,thou hast laid up for them that fear ,thee6 7,ps4 xxxi4 #ai74 ,it was the sight of this state of blessedness which elicited such frequent exclamations from ,david after he had been purified from sin4 ,but in conclusion1 ,i say that these persons cannot be troubled by sin1 because1 although they hate it infinitely1 they no longer suffer from it1 seeing it as ,god sees it2 and though1 if it were necessary1 they would give their lives to prevent the commission of a single sin1 if ,god so willed it1 they are without action1 without desire1 without inclination1 without choice1 without impatience1 in a state of complete death1 seeing things only as ,god sees them1 and judging them only with ,god's judgment4 ,,the ,,end4 ,,printed ,,by ,,ballantyne ,,and ,,company ,,edinburgh ,,and ,,london